The Sayyid of Makkah, 'Allamah 'Alawi al-Saqqaf,comments upon Imam Zain al-Din al-Mallibari's saying," ويحرم حلق لحية" by mentioning that this view (namely that it is unlawful to shave the Lihyah)is related by the great Imam Ibn Rif'ah in his Kifayah(which is a commentary upon al-Shirazi's Tanbih)from al-Umm. al-Zarkashi mentions that this position was also related from al-Halimi and his teacher al-Qaffal al-Shashi, furthermore, al-Adhra'i mentioned that the correct view is that it is generally unlawful to shave the lihyah. Likewise, Imam Ibn Hajar mentions this position directly after narrating the view of dislikedness from the Imams al-Rafi'i and al-Nawawi in al-Iy'ab.
Now if we stop to examine this passage of al-Saqqaf's Tarshih al-Mustafidin Hashiyah Fath al-Mu'in, it is evident that some major Fuqaha of the Shafi'i school, not the mention the founder himself !, held that it is unlawful to shave the lihyah. Despite the fact that this is not the relied upon position, it should be noted that scholars after al-Rafi'i and al-Nawawi, such as Ibn Hajar according to his report in al-Iy'ab, still disputed the issue. As for the source of al-Mallibari's view, it is a known fact that al-Mallibari was a direct student of Ibn Hajar so it is possible that he relied upon what his teacher mentioned in al-Iy'ab. In fact, al-Mallibari says in the beginning of his Fath al-Mu'in,
" and this is a commentary based upon the relied upon works of our teacher, Khatam al-Muhaqqiqin, Shihab al-Din Ahmad bin Hajar al-Haitami and the remaining Mujtahids such as Wajih al-Din 'Abd al-Rahman bin Ziyad, the Sheikh of our teachers, Sheikh al-Islam Zakariyya al-Ansari and Imam Ahmad al-Muzajjad al-Zabidi...." (Tarshih al-Mustafidin, pg.9,204)
And Allah Ta'Ala knows best
Saturday, December 25, 2010
Sunday, September 26, 2010
Sheikh Mahfudh al-Tirmisi
MAHFUZ b. `ABD ALLAH AL-TARMASI
(K.H. Mahfudz Tremas, d. 1338/1920)
[Dictionnaire biographique des savants et grandes figures du monde musulman périphérique, du XIXe siècle à nos jours, Fasc. no 1. Paris: CNRS-EHESS, 1992, p. 30-31]
Mahfudz of Tremas was the most respected Javanese `alim of his generation. Born in Tremas (Pacitan district, East Java), he spent the better part of his life in Mecca, where the most influential Javanese kyai of the early twentieth century became his students. He takes the credit for widening the range of works studied in the Javanese pesantren to include the canonical hadith collections and usul al-fiqh, topics not previously studied there.
Mahfudz' paternal grandfather, `Abd al-Mannan Dipomenggolo, founded in 1830 the pesantren of Tremas, the oldest presently existing. He had studied in the famous pesantren of Tegalsari under its illustrious kyai, Kasan Besari (Hasan Basri), where one of his fellow students was the Surakarta court poet-philosopher Ronggowarsito. Later he visited the Middle East and studied with Sayyid Muhammad al-Shatta' in Mecca and with the shaykh al-Azhar, Ibrahim Bajuri (d. 1277/ 1860-1). After `Abd al-Mannan's death (1862), his son `Abd Allah succeeded him as the kyai of the pesantren Tremas.
Mahfudz was `Abdallah's eldest son. He received his first religious education from his father, studying the works that his grandfather had been licensed to teach by his Arab teachers. At a young age, he was sent to Mecca to continue his studies with the prominent Shafi`i scholar there, Sayyid Bakri (Abu Bakr b. Muhammad al-Shatta' ad-Dimyati, the son of his grandfather's Meccan teacher). All his life he remained close to the learned Shatta' family (originating from Dimyat in Egypt), into which he was virtually adopted; he was buried in the Shatta' family graveyard. He also studied with Sayyid Bakri's colleague and rival, Muhammad Sa`id Ba-Basil (who succeeded Ahmad b. Zayni Dahlan as Mecca's Shafi`i mufti) and various Indonesian `ulama resident in Mecca: Nawawi Banten (Nawawi b. `Umar al-Jawi al-Bantani), `Abd al-Ghani al-Bimawi and Muhammad Zayn ad-Din al-Sumbawi, all of whom taught in the Masjid al-Haram.
Mahfudz did not return to Java, preferring to remain in Mecca, where he was becoming a very prominent teacher. When his father died in 1894, it was a younger brother, Dimyati, who became the kyai at Tremas. Ironically, the fame of Tremas seems to be in large measure due to Mahfudz, although he never taught there. In Mecca, he had among his students Hasyim Asy'ari, Bisri Syansuri and Wahab Chasbullah (`Abd al-Wahhab Hasb Allah), who later, in 1926, were to found the Nahdlatul Ulama (Nahdat al-`ulama), Indonesia's major traditionalist Muslim organisation. These men are his best-known of his students, renowned because of their political activities. Besides them, he educated numerous others, including some who became influential teachers in their own right, such as `Ali al-Banjari (a Meccan resident of South Borneo origins), Muhammad Baqir al-Jugjawi (of Yogyakarta, but resident in Mecca), Muhammad Ma`sum al-Lasami (the founder of the pesantren of Lasem in northern Central Java), `Abd al-Muhit of Panji Sidarjo (another important pesantren, near Surabaya).
Many of Mahfudz' students founded pesantren upon their return to Java, which contributed to his lasting impact on the pesantren world. If in the twentieth century the pesantren curriculum is more varied than previously, this is in no small measure due to Mahfudz' influence. Hasyim Asy'ari, one of Mahfudz' favourite disciples, established after his return to East Java the pesantren Tebuireng near Jombang and became the first kyai to teach Bukhari's canonical hadith collection, an innovation in the pesantren curriculum, due to Mahfudz, that gradually spread. Other Javanese kyai became through him acquainted with such usul al-fiqh works, also previously unknown, as Subki's Jam` al-jawami` and Ibn Haja's Sharh Mukhtasar.
Mahfudz was also a prolific writer, the author of books on various Islamic sciences (all of them in Arabic). The one book still regularly reprinted and used in the pesantren is his Minhaj dhawi al-nazar, one of the more advanced works on Arabic syntax (a commentary on Bayquni's work). His most celebrated work, however, is the four-volume Shafi`i fiqh text Mawhiba dhi al-fadl, a commentary on `Abd Allah Ba-Fadl's Al-muqaddima al-hadramiyya that probably is the major Indonesian contribution to fiqh literature. The Mawhiba is rarely if ever taught in the pesantren; it is used by the senior kyai as a work of reference and is one of the works most frequently cited as authoritative in fatwa by Javanese `ulama.
Mahfudz' other writings include two voluminous works on usul al-fiqh, Nayl al-ma'mul (a supercommentary on Zakariya Ansari's Lubb al-usul and its commentary Ghayat al-wusul) and Is`af al-mutali` (a commentary on a versified version of Subki's Jam` al-jawami`), and another fiqh work: Takmilat al-minhaj al-qawim (additions to Ibn Hajar al-Haytami's Al-minhaj al-qawim).
He was not only interested in the intellectual sciences but also in Qur'anic recital (qira'a), on which he wrote no less than five books: on the readings of Ibn Kathir, Nafi`, Ibn `Amr and Hamza, and on the qira'a `ashara. Finally he authored two bio-bibliographical texts, Kifayat al-mustafid li-ma `alla min al-asanid (on the lines of transmission from the authors of classical texts to his own teachers) and Al-saqaya al-mardiyya fi asami kutub ashabina al-shafi`iyya (a survey of Shafi`i fiqh works and their authors). None of these works seem to be available in print, however.
[Martin van Bruinessen]
Literature:
H. Aboebakar, Sedjarah hidup K.H.A. Wahid Hasjim dan karangan tersiar (Djakarta: Panitya Buku Peringatan alm. K.H.A. Wahid Hasjim, 1957), p 88.
Mahfuz b. `Abd Allah al-Tarmasi, Mawhiba dhi al-fadl `ala sharh muqaddima Ba-Fadl (n.p.: Matba`a al-`amira al-sharafiyya, n.d.).
`Umar `Abd al-Jabbar, Siyar wa tarajim ba`d `ulama'ina fi al-qarn al-rabi` ashar li al-hijra (Mecca: Mu'assasa Makka li al-taba`a wa al-i`lam, 1385/1965-6), pp. 323-4.
Yasin b. M. `Isa al-Padani, Al-`iqd al-farid min jawahir al-asanid (Surabaya: Dar al-Saqqaf, n.d.), passim.
Muhammad S.H., Mengenal Pondok Tremas dan perkembangannya (Tremas, Pacitan, 1986).
(K.H. Mahfudz Tremas, d. 1338/1920)
[Dictionnaire biographique des savants et grandes figures du monde musulman périphérique, du XIXe siècle à nos jours, Fasc. no 1. Paris: CNRS-EHESS, 1992, p. 30-31]
Mahfudz of Tremas was the most respected Javanese `alim of his generation. Born in Tremas (Pacitan district, East Java), he spent the better part of his life in Mecca, where the most influential Javanese kyai of the early twentieth century became his students. He takes the credit for widening the range of works studied in the Javanese pesantren to include the canonical hadith collections and usul al-fiqh, topics not previously studied there.
Mahfudz' paternal grandfather, `Abd al-Mannan Dipomenggolo, founded in 1830 the pesantren of Tremas, the oldest presently existing. He had studied in the famous pesantren of Tegalsari under its illustrious kyai, Kasan Besari (Hasan Basri), where one of his fellow students was the Surakarta court poet-philosopher Ronggowarsito. Later he visited the Middle East and studied with Sayyid Muhammad al-Shatta' in Mecca and with the shaykh al-Azhar, Ibrahim Bajuri (d. 1277/ 1860-1). After `Abd al-Mannan's death (1862), his son `Abd Allah succeeded him as the kyai of the pesantren Tremas.
Mahfudz was `Abdallah's eldest son. He received his first religious education from his father, studying the works that his grandfather had been licensed to teach by his Arab teachers. At a young age, he was sent to Mecca to continue his studies with the prominent Shafi`i scholar there, Sayyid Bakri (Abu Bakr b. Muhammad al-Shatta' ad-Dimyati, the son of his grandfather's Meccan teacher). All his life he remained close to the learned Shatta' family (originating from Dimyat in Egypt), into which he was virtually adopted; he was buried in the Shatta' family graveyard. He also studied with Sayyid Bakri's colleague and rival, Muhammad Sa`id Ba-Basil (who succeeded Ahmad b. Zayni Dahlan as Mecca's Shafi`i mufti) and various Indonesian `ulama resident in Mecca: Nawawi Banten (Nawawi b. `Umar al-Jawi al-Bantani), `Abd al-Ghani al-Bimawi and Muhammad Zayn ad-Din al-Sumbawi, all of whom taught in the Masjid al-Haram.
Mahfudz did not return to Java, preferring to remain in Mecca, where he was becoming a very prominent teacher. When his father died in 1894, it was a younger brother, Dimyati, who became the kyai at Tremas. Ironically, the fame of Tremas seems to be in large measure due to Mahfudz, although he never taught there. In Mecca, he had among his students Hasyim Asy'ari, Bisri Syansuri and Wahab Chasbullah (`Abd al-Wahhab Hasb Allah), who later, in 1926, were to found the Nahdlatul Ulama (Nahdat al-`ulama), Indonesia's major traditionalist Muslim organisation. These men are his best-known of his students, renowned because of their political activities. Besides them, he educated numerous others, including some who became influential teachers in their own right, such as `Ali al-Banjari (a Meccan resident of South Borneo origins), Muhammad Baqir al-Jugjawi (of Yogyakarta, but resident in Mecca), Muhammad Ma`sum al-Lasami (the founder of the pesantren of Lasem in northern Central Java), `Abd al-Muhit of Panji Sidarjo (another important pesantren, near Surabaya).
Many of Mahfudz' students founded pesantren upon their return to Java, which contributed to his lasting impact on the pesantren world. If in the twentieth century the pesantren curriculum is more varied than previously, this is in no small measure due to Mahfudz' influence. Hasyim Asy'ari, one of Mahfudz' favourite disciples, established after his return to East Java the pesantren Tebuireng near Jombang and became the first kyai to teach Bukhari's canonical hadith collection, an innovation in the pesantren curriculum, due to Mahfudz, that gradually spread. Other Javanese kyai became through him acquainted with such usul al-fiqh works, also previously unknown, as Subki's Jam` al-jawami` and Ibn Haja's Sharh Mukhtasar.
Mahfudz was also a prolific writer, the author of books on various Islamic sciences (all of them in Arabic). The one book still regularly reprinted and used in the pesantren is his Minhaj dhawi al-nazar, one of the more advanced works on Arabic syntax (a commentary on Bayquni's work). His most celebrated work, however, is the four-volume Shafi`i fiqh text Mawhiba dhi al-fadl, a commentary on `Abd Allah Ba-Fadl's Al-muqaddima al-hadramiyya that probably is the major Indonesian contribution to fiqh literature. The Mawhiba is rarely if ever taught in the pesantren; it is used by the senior kyai as a work of reference and is one of the works most frequently cited as authoritative in fatwa by Javanese `ulama.
Mahfudz' other writings include two voluminous works on usul al-fiqh, Nayl al-ma'mul (a supercommentary on Zakariya Ansari's Lubb al-usul and its commentary Ghayat al-wusul) and Is`af al-mutali` (a commentary on a versified version of Subki's Jam` al-jawami`), and another fiqh work: Takmilat al-minhaj al-qawim (additions to Ibn Hajar al-Haytami's Al-minhaj al-qawim).
He was not only interested in the intellectual sciences but also in Qur'anic recital (qira'a), on which he wrote no less than five books: on the readings of Ibn Kathir, Nafi`, Ibn `Amr and Hamza, and on the qira'a `ashara. Finally he authored two bio-bibliographical texts, Kifayat al-mustafid li-ma `alla min al-asanid (on the lines of transmission from the authors of classical texts to his own teachers) and Al-saqaya al-mardiyya fi asami kutub ashabina al-shafi`iyya (a survey of Shafi`i fiqh works and their authors). None of these works seem to be available in print, however.
[Martin van Bruinessen]
Literature:
H. Aboebakar, Sedjarah hidup K.H.A. Wahid Hasjim dan karangan tersiar (Djakarta: Panitya Buku Peringatan alm. K.H.A. Wahid Hasjim, 1957), p 88.
Mahfuz b. `Abd Allah al-Tarmasi, Mawhiba dhi al-fadl `ala sharh muqaddima Ba-Fadl (n.p.: Matba`a al-`amira al-sharafiyya, n.d.).
`Umar `Abd al-Jabbar, Siyar wa tarajim ba`d `ulama'ina fi al-qarn al-rabi` ashar li al-hijra (Mecca: Mu'assasa Makka li al-taba`a wa al-i`lam, 1385/1965-6), pp. 323-4.
Yasin b. M. `Isa al-Padani, Al-`iqd al-farid min jawahir al-asanid (Surabaya: Dar al-Saqqaf, n.d.), passim.
Muhammad S.H., Mengenal Pondok Tremas dan perkembangannya (Tremas, Pacitan, 1986).
Wednesday, August 25, 2010
Important works in the Shafi'i school
As Salamu alaikum,
Find links to some of the more important works in the Shafi'i school in pdf format:
Nihayat al-Matlab fi Dirayat al-Madhhab - Imam Haramayn al-Juwayni
http://www.archive.org/download/NhayatulMatlab_160/nmdm01.pdf
al-Bayan Sharh al-Muhadhdhab - Imam al-'Imrani
http://www.archive.org/download/bmesbmes/bmes01p.pdf
Kitab al-Umm, al-Bahr (al-Ruwyani), al-Hawi al-Kabir and many more;
http://www.waqfeya.com/category.php?cid=84
Find links to some of the more important works in the Shafi'i school in pdf format:
Nihayat al-Matlab fi Dirayat al-Madhhab - Imam Haramayn al-Juwayni
http://www.archive.org/download/NhayatulMatlab_160/nmdm01.pdf
al-Bayan Sharh al-Muhadhdhab - Imam al-'Imrani
http://www.archive.org/download/bmesbmes/bmes01p.pdf
Kitab al-Umm, al-Bahr (al-Ruwyani), al-Hawi al-Kabir and many more;
http://www.waqfeya.com/category.php?cid=84
Audio explanation of al-Iqna' & Sharh Ibn Qasim by Shaykh Rushdi al-Qalm.
As Salamu alaikum wa Rahmatullah,
al-Iqna'
http://www.archive.org/details/Elaknaa-001
Sharh ibn Qasim al-Ghazzi
http://www.archive.org/details/ibn_elkassem-2
Enjoy !
al-Iqna'
http://www.archive.org/details/Elaknaa-001
Sharh ibn Qasim al-Ghazzi
http://www.archive.org/details/ibn_elkassem-2
Enjoy !
Friday, August 20, 2010
Muqaddimah of Ibn Salah explained-Shaykh Abd al-Fattah Abu Ghuddah
As Salamu alaikum,
Shayh Abu Ghuddah's (may Allah have mercy on him) audio explaination of Ibn Salah's Muqaddimah in the science of Mustalah Hadith.
http://www.archive.org/details/MokadematIbnAlsala7
Shayh Abu Ghuddah's (may Allah have mercy on him) audio explaination of Ibn Salah's Muqaddimah in the science of Mustalah Hadith.
http://www.archive.org/details/MokadematIbnAlsala7
Friday, July 9, 2010
The Fiqh of Fasting (Matn Tahrir)
بسم الله الرحمن الرحيم
The Fiqh of Fasting
from Sheikh al-Islam's
Tahrir Tanqih al-Lubab
The conditions and integrals of fasting
The conditions for the validity of fasting (c: are four);
1.Islam
2.Intellect
3.Purity from menstruation and the like
4.To know that the time for fasting has entered
The conditions for the obligation of fasting (c: are three);
1.Islam
2.To be legally responsible
3.To be able to bear the fast
The integrals of fasting (c: are three);
1.The nightly intention
2.The fasting person
3.To avoid everything which nullifies the fast
Types of fasts
All fasts are (c: of four types);
1.Obligatory
2.Supererogatory
3.Disliked
4.Unlawful
The obligatory fast is of three types;
1.That fast which must be in succession. This type consists of: fasting Ramadhan, the expiation for dhihar, murder, and intentional intercourse during a day of Ramadhan.
2.That fast which must be separated. This type consists of: fasting(t: as an expiation ) for those performing the 'Umrah first or Hajj and 'Umrah simultaneously, missing a Hajj rite, leaving out a necessary rite, and expiating for a vow in which separation is a prerequisite.
3.That fast which can either be in succession or separated. This type consists of: making up a fast of Ramadhan, expiating for intercourse performed in a state of Ihram, expiating for an oath, or expiating for shaving, hunting, cutting down a tree, wearing a sewn garment, applying perfume, being prevented from completing the integrals of Hajj or 'Umrah after having entered Ihram, and trimming the nails or oiling the hair of the head or beard in a state of Ihram.
The supererogatory fasts are many, the most emphasized are fifteen;
1.on Monday
2.on Thursday
3.during the 1st ten days of Muharram
4.during the inviolable months
5.on the day of 'Arafah
6.on the 9th of Dhul Hijjah
7.on the 9th of Muharram
8.on the 10th of Muharram
9.to fast every other day
10.to fast every two days
11. to fast a day when one does not find anything available to eat
12. to fast the month of Sha'ban
13. during the 1st six days of Shawwal
14. on the full moon days and the two days that follow it
15. on the 28th and the following days of each month
The disliked fasts include:
1.the fast of a sick person, traveler, pregnant woman, nursing woman or an old person who fears a severe difficulty.
2.the supererogatory fast of a person who has obligatory make up fasts.
3.singling out the fast of Friday, Saturday or Sunday.
4.to fast everyday of the year, if one fears some harm from doing so.
The unlawful fasts include:
1.fasting on the two 'Eids
2.fasting on the three days following 'Eid al-Adha
3.the fast of a menstruating woman or a woman with postnatal bleeding.
4.fasting on the day of uncertainty without a reason
5.fasting during the second half of Sha'ban except when one joins the fast with the fasts one has been performing prior to mid-Sha'ban or when one fasts during it for some reason, such as a make up or when it coincides with the days one habitually fasts, in such cases it is not unlawful.
Things that nullify the fast
Things that nullify the fast include:
1.something perceptible reaching the body cavity, even if it be an injection or the water from rinsing the mouth and nose due to exaggerating in the act.
2.vomiting intentionally
3.ejaculation--except when it occurs while asleep--by looking or by fantasizing
4.intentional intercourse when one does it willingly and knows it is unlawful.
(portion left untranslated)
Expiating for a fast
It is obligatory for the person who nullified their fast through deliberate intercourse to pay an expiation in addition to making up the nullified fast. It is obligatory to refrain from all things that nullify the fast for someone who;
1.sinfully vitiated their fast
2.forgot to make the nightly intention,
3.ate thinking that dawn has not yet appeared
4.ate thinking that the sun has set and it becomes clear that it has not
5.learns that the 1st day of Ramadhan entered on the 30th of Sha'ban
6.or when water reaches the body cavity through exaggerating when rinsing the mouth and nose.
Nullifying the fast during Ramadhan
Nullifying the fast during Ramadhan is (c: of six) types;
1.Obligatory- with the obligation of a make up,this is for the woman with menstruation or postnatal bleeding.
2.Permissible- with the obligation of a make up. This is for the sick person and traveler who may shorten their prayer.
An expiation in addition to a make up are obligatory upon (c: two);
1.a person who broke the fast out of fear for someone else.
2.A person who delayed making up a missed fast of Ramadhan until the next Ramadhan comes.
An expiation alone is obligatory upon an old perso; a make up alone is obligatory upon an unconscious person and the like. As for an insane person, neither a make up nor an expiation is due upon him.
What is disliked while fasting
The disliked acts while fasting are (c: ten):
1.verbal abuse
2.to delay breaking one's fast
3.to chew gum
4.to taste food
5.to perform cupping
6.to have cupping performed
7.kissing which does not induce desire
8.to enter a bath house
9.to use the toothstick after noon
10. to look at something permissible with desire
Things which reach the body cavity but do not break the fast
Things which reach the body cavity but do not break the fast include;
1.something which reaches the body cavity either forgetfully, being ignorant that such a thing nullifies the fast or out of coercion.
2.something which reaches the body cavity along with saliva and one is unable to spit it out.
3.dust from the street or flour from sieving
4.a fly and the like reaching the body cavity
و الحمد لله رب العالمين
7/7/2010
The Fiqh of Fasting
from Sheikh al-Islam's
Tahrir Tanqih al-Lubab
The conditions and integrals of fasting
The conditions for the validity of fasting (c: are four);
1.Islam
2.Intellect
3.Purity from menstruation and the like
4.To know that the time for fasting has entered
The conditions for the obligation of fasting (c: are three);
1.Islam
2.To be legally responsible
3.To be able to bear the fast
The integrals of fasting (c: are three);
1.The nightly intention
2.The fasting person
3.To avoid everything which nullifies the fast
Types of fasts
All fasts are (c: of four types);
1.Obligatory
2.Supererogatory
3.Disliked
4.Unlawful
The obligatory fast is of three types;
1.That fast which must be in succession. This type consists of: fasting Ramadhan, the expiation for dhihar, murder, and intentional intercourse during a day of Ramadhan.
2.That fast which must be separated. This type consists of: fasting(t: as an expiation ) for those performing the 'Umrah first or Hajj and 'Umrah simultaneously, missing a Hajj rite, leaving out a necessary rite, and expiating for a vow in which separation is a prerequisite.
3.That fast which can either be in succession or separated. This type consists of: making up a fast of Ramadhan, expiating for intercourse performed in a state of Ihram, expiating for an oath, or expiating for shaving, hunting, cutting down a tree, wearing a sewn garment, applying perfume, being prevented from completing the integrals of Hajj or 'Umrah after having entered Ihram, and trimming the nails or oiling the hair of the head or beard in a state of Ihram.
The supererogatory fasts are many, the most emphasized are fifteen;
1.on Monday
2.on Thursday
3.during the 1st ten days of Muharram
4.during the inviolable months
5.on the day of 'Arafah
6.on the 9th of Dhul Hijjah
7.on the 9th of Muharram
8.on the 10th of Muharram
9.to fast every other day
10.to fast every two days
11. to fast a day when one does not find anything available to eat
12. to fast the month of Sha'ban
13. during the 1st six days of Shawwal
14. on the full moon days and the two days that follow it
15. on the 28th and the following days of each month
The disliked fasts include:
1.the fast of a sick person, traveler, pregnant woman, nursing woman or an old person who fears a severe difficulty.
2.the supererogatory fast of a person who has obligatory make up fasts.
3.singling out the fast of Friday, Saturday or Sunday.
4.to fast everyday of the year, if one fears some harm from doing so.
The unlawful fasts include:
1.fasting on the two 'Eids
2.fasting on the three days following 'Eid al-Adha
3.the fast of a menstruating woman or a woman with postnatal bleeding.
4.fasting on the day of uncertainty without a reason
5.fasting during the second half of Sha'ban except when one joins the fast with the fasts one has been performing prior to mid-Sha'ban or when one fasts during it for some reason, such as a make up or when it coincides with the days one habitually fasts, in such cases it is not unlawful.
Things that nullify the fast
Things that nullify the fast include:
1.something perceptible reaching the body cavity, even if it be an injection or the water from rinsing the mouth and nose due to exaggerating in the act.
2.vomiting intentionally
3.ejaculation--except when it occurs while asleep--by looking or by fantasizing
4.intentional intercourse when one does it willingly and knows it is unlawful.
(portion left untranslated)
Expiating for a fast
It is obligatory for the person who nullified their fast through deliberate intercourse to pay an expiation in addition to making up the nullified fast. It is obligatory to refrain from all things that nullify the fast for someone who;
1.sinfully vitiated their fast
2.forgot to make the nightly intention,
3.ate thinking that dawn has not yet appeared
4.ate thinking that the sun has set and it becomes clear that it has not
5.learns that the 1st day of Ramadhan entered on the 30th of Sha'ban
6.or when water reaches the body cavity through exaggerating when rinsing the mouth and nose.
Nullifying the fast during Ramadhan
Nullifying the fast during Ramadhan is (c: of six) types;
1.Obligatory- with the obligation of a make up,this is for the woman with menstruation or postnatal bleeding.
2.Permissible- with the obligation of a make up. This is for the sick person and traveler who may shorten their prayer.
An expiation in addition to a make up are obligatory upon (c: two);
1.a person who broke the fast out of fear for someone else.
2.A person who delayed making up a missed fast of Ramadhan until the next Ramadhan comes.
An expiation alone is obligatory upon an old perso; a make up alone is obligatory upon an unconscious person and the like. As for an insane person, neither a make up nor an expiation is due upon him.
What is disliked while fasting
The disliked acts while fasting are (c: ten):
1.verbal abuse
2.to delay breaking one's fast
3.to chew gum
4.to taste food
5.to perform cupping
6.to have cupping performed
7.kissing which does not induce desire
8.to enter a bath house
9.to use the toothstick after noon
10. to look at something permissible with desire
Things which reach the body cavity but do not break the fast
Things which reach the body cavity but do not break the fast include;
1.something which reaches the body cavity either forgetfully, being ignorant that such a thing nullifies the fast or out of coercion.
2.something which reaches the body cavity along with saliva and one is unable to spit it out.
3.dust from the street or flour from sieving
4.a fly and the like reaching the body cavity
و الحمد لله رب العالمين
7/7/2010
Saturday, May 1, 2010
The prayer's preliminaries
The book of prayer
Prepared by the Faqir, Mahmud Adams
Based upon
Safwat al Zubad
Of
Allamat Ahmad bin Rislan al Shafi’i
In the name of Allah, most merciful, most compassionate. All praise belongs to Allah most high, lord of the entire universe. May Allah send prayers and peace upon the Chosen one al Tihami, and upon his family and companions.
Part 1 : Preliminaries
1. The obligation of prayer
1.a The prescribed prayers are obligatory upon all those who are;
a) Muslim
b) Legally responsible
c) Free from menstruation and post-natal bleeding.
1.b The legal guardian is obliged to;
a.) Order the child to pray at the age of seven
b.) Hit the child (if he leaves the prayer) at the age of ten.
If the child reaches puberty during the prayer, the prayer is considered valid and need not be repeated when the prayer is complete.
2. The times of prayer
2. a There is no excuse to delay the prayer except in the following circumstances;
a.) Forgetfulness
b.) Sleep
c.) Joining prayers
d.) Coercion
2. b Duhr prayer
Duhr prayer’s time begins after the sun reaches its zenith and last until the shadow of an object becomes equal to it, minus the shadow present when the sun was at its zenith.
2. c ‘Asr prayer
‘Asr prayer’s time begins when Duhr prayer exits. Its preferred time lasts until the object’s shadow becomes twice the size of the object. It is permissible to perform ‘Asr prayer until sunset.
2. d Maghrib prayer
Maghrib prayer’s time enters when the sun sets and lasts, according to the old view of al Shafi’I, until the red twilight disappears.
2. e ‘Isha prayer
‘Isha prayer’s time enters when maghrib exits, by the disappearance of the red twilight. The prayer’s time lasts until true dawn, which is: a widespread transversal light upon the horizon. The preferred time lasts until a third of the night has elapsed and it is permissible to perform it until true dawn.
2. f Fajr prayer
Fajr enters with true dawn. The preferred time lasts until there is a glow in the sky and its permitted time lasts until the rising of (a portion) of the sun.
Other matters related to the prayer’s time,
1. It is recommended to hasten to perform the prayer in the first of it’s time. The merit of praying in the first of it’s time is attained when one occupies oneself, at the beginning of the time, with one’s needs (such as, purification or covering the nakedness) after the time has entered.
2. It is recommended to delay the performance of Duhr due to severe heat in a hot region. This is for a person who seeks to pray it in a group and is coming from a distance. It is not recommended to delay the Friday prayer.
3. Times when prayer is forbidden
3. a Prayers without a reason (or a reason succeeding the prayer, such as two raka’ts of Ihram) are forbidden in the following times;
a. after Fajr prayer until sunrise
b. after ‘Asr prayer until sunset
c. the moment the sun begins to rise until is has fully risen
d. when the sun is at its zenith until noon, except on Friday
e. when the sun yellows until it completely sets.
As for the prayers with a reason preceding the prayer, it is not forbidden to perform them in the aforementioned times. Such as;
a. a vowed prayer
b. a current prayer
c. two rak’ats of tawaf
d. greeting the masjid
e. the prostration of thanks
f. the eclipse prayer
g. funeral prayer
h. a prayer offered in the Haram of Makkah
4. Places where prayer is disliked
It is disliked to perform the prayer in the following places:
a. a bathroom where clothes are removed
b. a camel’s resting place
c. an excavated grave
d. a pathway
e. a slaughterhouse
Similarly, it is disliked to pray while one is holding back urine, wind or stool and to pray in the presence of food while one is craving it.
5. Recommended prayers
5. a The emphasized sunnah prayers connected to the obligatory prayers are;
a. two raka’ts before Fajr
b. two raka’ts before and after Duhr
c. two raka’ts after Maghrib
d. two raka’ts after ‘Isha
The remaining sunnah prayers connected to the prescribed prayers are; two additional raka’ts before and after Duhr and four raka’ats before ‘Asr.
5. b The recommended prayers are;
a. the two ‘Eid prayers
b. the two eclipse prayers
c. the drought prayer
d. the witr prayer; which minimally consists of one raka’t and maximally consists of eleven raka’ts. It’s time extends from ‘Isha prayer until Fajr prayer.
e. Tarawih prayer
f. Duha prayer; which is optimally eight raka’ts and is minimally two raka’ts. It’s time extends from sunrise until noon
.
g. The optional prayers offered at night (tahajjud)
h. Greeting the masjid; It consists of two raka’ts in one closing Salam and no more (than one closing Salam). The prayer is attained by (performing) the obligatory prayer or another optional prayer, though not by praying one raka’t alone nor the funeral prayer or prostration of thanks and Quran recital. One repeats the prayers for each time one enters, even if frequent.
i. Two raka’ts after the sunset.
6. Making up missed prayers
6. a It is recommended to make up optional prayers associated with a time that have elapsed, though not the prayers associated with a reason.
6. b It is preferable to make up missed obligatory prayers immediately and in order if one does not fear the current prayer’s time will expire.
Misc.issues
1. It is permissible to delay the pre prayer sunnahs and it is still considered to be a current performance. It is not permissible to pray the post prayer sunnahs before one prays the prescribed prayer. The time of the pre and post prayer sunnahs exits with the expiration of the prescribed prayer’s time.
2. It is permissible to pray while seated in the non obligatory prayers, even if done without an excuse, although the merit of doing so is half.
Bibliography;
1. Mawahib al Samad fi Hal alfaz al Zubad, Ahmad bin Hijazi al Fishni
Matba’at bin Halabi, Fattani Thailand
2. Ghayat al Bayan sharh Zubad ibn Rislan, Shams al Din al Ramli
Dar al Kutub al ‘Ilmiyyah, Beirut Lebanon 1994
3. Safwat al Zubad, Ahmad bin al Husayn bin ‘Ali bin Arsalan al Ramli
Dar al Minhaj, Jeddah 2005
Prepared by the Faqir, Mahmud Adams
Based upon
Safwat al Zubad
Of
Allamat Ahmad bin Rislan al Shafi’i
In the name of Allah, most merciful, most compassionate. All praise belongs to Allah most high, lord of the entire universe. May Allah send prayers and peace upon the Chosen one al Tihami, and upon his family and companions.
Part 1 : Preliminaries
1. The obligation of prayer
1.a The prescribed prayers are obligatory upon all those who are;
a) Muslim
b) Legally responsible
c) Free from menstruation and post-natal bleeding.
1.b The legal guardian is obliged to;
a.) Order the child to pray at the age of seven
b.) Hit the child (if he leaves the prayer) at the age of ten.
If the child reaches puberty during the prayer, the prayer is considered valid and need not be repeated when the prayer is complete.
2. The times of prayer
2. a There is no excuse to delay the prayer except in the following circumstances;
a.) Forgetfulness
b.) Sleep
c.) Joining prayers
d.) Coercion
2. b Duhr prayer
Duhr prayer’s time begins after the sun reaches its zenith and last until the shadow of an object becomes equal to it, minus the shadow present when the sun was at its zenith.
2. c ‘Asr prayer
‘Asr prayer’s time begins when Duhr prayer exits. Its preferred time lasts until the object’s shadow becomes twice the size of the object. It is permissible to perform ‘Asr prayer until sunset.
2. d Maghrib prayer
Maghrib prayer’s time enters when the sun sets and lasts, according to the old view of al Shafi’I, until the red twilight disappears.
2. e ‘Isha prayer
‘Isha prayer’s time enters when maghrib exits, by the disappearance of the red twilight. The prayer’s time lasts until true dawn, which is: a widespread transversal light upon the horizon. The preferred time lasts until a third of the night has elapsed and it is permissible to perform it until true dawn.
2. f Fajr prayer
Fajr enters with true dawn. The preferred time lasts until there is a glow in the sky and its permitted time lasts until the rising of (a portion) of the sun.
Other matters related to the prayer’s time,
1. It is recommended to hasten to perform the prayer in the first of it’s time. The merit of praying in the first of it’s time is attained when one occupies oneself, at the beginning of the time, with one’s needs (such as, purification or covering the nakedness) after the time has entered.
2. It is recommended to delay the performance of Duhr due to severe heat in a hot region. This is for a person who seeks to pray it in a group and is coming from a distance. It is not recommended to delay the Friday prayer.
3. Times when prayer is forbidden
3. a Prayers without a reason (or a reason succeeding the prayer, such as two raka’ts of Ihram) are forbidden in the following times;
a. after Fajr prayer until sunrise
b. after ‘Asr prayer until sunset
c. the moment the sun begins to rise until is has fully risen
d. when the sun is at its zenith until noon, except on Friday
e. when the sun yellows until it completely sets.
As for the prayers with a reason preceding the prayer, it is not forbidden to perform them in the aforementioned times. Such as;
a. a vowed prayer
b. a current prayer
c. two rak’ats of tawaf
d. greeting the masjid
e. the prostration of thanks
f. the eclipse prayer
g. funeral prayer
h. a prayer offered in the Haram of Makkah
4. Places where prayer is disliked
It is disliked to perform the prayer in the following places:
a. a bathroom where clothes are removed
b. a camel’s resting place
c. an excavated grave
d. a pathway
e. a slaughterhouse
Similarly, it is disliked to pray while one is holding back urine, wind or stool and to pray in the presence of food while one is craving it.
5. Recommended prayers
5. a The emphasized sunnah prayers connected to the obligatory prayers are;
a. two raka’ts before Fajr
b. two raka’ts before and after Duhr
c. two raka’ts after Maghrib
d. two raka’ts after ‘Isha
The remaining sunnah prayers connected to the prescribed prayers are; two additional raka’ts before and after Duhr and four raka’ats before ‘Asr.
5. b The recommended prayers are;
a. the two ‘Eid prayers
b. the two eclipse prayers
c. the drought prayer
d. the witr prayer; which minimally consists of one raka’t and maximally consists of eleven raka’ts. It’s time extends from ‘Isha prayer until Fajr prayer.
e. Tarawih prayer
f. Duha prayer; which is optimally eight raka’ts and is minimally two raka’ts. It’s time extends from sunrise until noon
.
g. The optional prayers offered at night (tahajjud)
h. Greeting the masjid; It consists of two raka’ts in one closing Salam and no more (than one closing Salam). The prayer is attained by (performing) the obligatory prayer or another optional prayer, though not by praying one raka’t alone nor the funeral prayer or prostration of thanks and Quran recital. One repeats the prayers for each time one enters, even if frequent.
i. Two raka’ts after the sunset.
6. Making up missed prayers
6. a It is recommended to make up optional prayers associated with a time that have elapsed, though not the prayers associated with a reason.
6. b It is preferable to make up missed obligatory prayers immediately and in order if one does not fear the current prayer’s time will expire.
Misc.issues
1. It is permissible to delay the pre prayer sunnahs and it is still considered to be a current performance. It is not permissible to pray the post prayer sunnahs before one prays the prescribed prayer. The time of the pre and post prayer sunnahs exits with the expiration of the prescribed prayer’s time.
2. It is permissible to pray while seated in the non obligatory prayers, even if done without an excuse, although the merit of doing so is half.
Bibliography;
1. Mawahib al Samad fi Hal alfaz al Zubad, Ahmad bin Hijazi al Fishni
Matba’at bin Halabi, Fattani Thailand
2. Ghayat al Bayan sharh Zubad ibn Rislan, Shams al Din al Ramli
Dar al Kutub al ‘Ilmiyyah, Beirut Lebanon 1994
3. Safwat al Zubad, Ahmad bin al Husayn bin ‘Ali bin Arsalan al Ramli
Dar al Minhaj, Jeddah 2005
Friday, April 2, 2010
Manhaj al-Tullab (2) The book of purification/water
The book of purification;
Water
Purifying water is the only purifying liquid among liquids. Purifying water is that water which can be termed water without a necessary qualification.
Water that has changed excessively by mixing with something that could have been avoided is not purifying, with the exception of earth and sea-salt even when thrown into the water.
Severely hot and cold water are disliked as well as water heated by the sun with it’s necessary preconditions.
A small amount of water previously used in an obligatory purification is not purifying.
2 qullahs of water do not become impure by mere contact with filth, though if the water changes it becomes impure. 2 qullahs roughly equal 500 Baghdadi Ritls. If the change disappears on its own or by water being added to it, it is again purifying. Less than 2 qullahs becomes impure, like any other liquid, by mere contact with filth, though dead creatures without flowing blood unintentionally thrown in and filth that cannot be seen are among the exceptions.
If the water reaches 2 qullahs through additional water and is unchanged, the water is purifying.
Water
Purifying water is the only purifying liquid among liquids. Purifying water is that water which can be termed water without a necessary qualification.
Water that has changed excessively by mixing with something that could have been avoided is not purifying, with the exception of earth and sea-salt even when thrown into the water.
Severely hot and cold water are disliked as well as water heated by the sun with it’s necessary preconditions.
A small amount of water previously used in an obligatory purification is not purifying.
2 qullahs of water do not become impure by mere contact with filth, though if the water changes it becomes impure. 2 qullahs roughly equal 500 Baghdadi Ritls. If the change disappears on its own or by water being added to it, it is again purifying. Less than 2 qullahs becomes impure, like any other liquid, by mere contact with filth, though dead creatures without flowing blood unintentionally thrown in and filth that cannot be seen are among the exceptions.
If the water reaches 2 qullahs through additional water and is unchanged, the water is purifying.
Monday, March 22, 2010
Manhaj al-Tullab (1) introduction
In the name of Allah,Most Merciful, Most Compassionate
All praise belongs to Allah who guided us to this, surely we would not have been guided if it wasn't for Allah guiding us. Prayers and peace upon Muhammad, His family and companions, the victorious through Allah's elevation.
To commence;
This is a an abridged text according to the Fiqh of the Madhhab of Imam al-Shafi'i, may Allah have mercy on him and be well pleased with him, in which I have abridged the text of Imam Abu Zakariyya al-Nawawi entitled Minhaj al-Talibin. I have added what simplifies and replaced the non-Mu'tamad views with Mu'tamad views through clarifying expressions. I have omitted differences of opinion so as to simplify it for those desirous. I have named it Manhaj al-Tullab, hoping that Allah benefits the intelligent by it. I ask Allah for success in what is correct and for victory on the last day.
Friday, March 19, 2010
Abridgments and commentaries of Minhaj al-Talibin
BismiLlahir Rahmanir Rahim,
Abridgments;
1. Sheikh Muhammad bin Yusuf al-Andulusi (d.740 a.h)- al-Wahhaj fi Ikhtisar al-Minhaj.
2. Sheikh al-Islam Zakariyya al-Ansari - Manhaj al-Tullab. Zakariyya al-Ansari also wrote a commentary upon his abridgment (Manhaj al-Tullab) providing Dalil and Ta'lil and named it Fath al-Wahhab bi-Sharh Manhaj al-Tullab. Sheikhs Sulaiman al-Bujayrmi and Sulaiman al-Jamal wrote marginalia (Hawashi) upon Fath al-Wahhab. Sheikh Ahmad Shumailah mentions another Hashiyah by the name of Miftah al-Bab from Sheikh Muhammad bin Ahmad 'Abd al-Bari al-Ahdal. Several other Hawashi have been written but remain in manuscript only.
Furthermore, Sheikh al-Islam's Manhaj was abridged by Sheikh al-Jawhari in his Nahj al-Talab.
Lastly, Imam al-Suyuti versified Minhaj al-Talibin in his poem entitled al-Ibtihaj ila Nadhm al-Minhaj, other versification exist by 'Abd al-Karim al-Mawsuli and other.
Commentaries;
1. Imam ibn 'Imad al-Aqfahsi - al-Bahr al-'Ajjaj ila Sharh al-Minhaj
2. Imam al-Zarkashi - al-Dibag fi Tawdhih al-Minhaj
3. Imam Siraj al-Din al-Bilqini - Tashih al-Minhaj
4. Imam al-Suyuti - Durr al-Tajj fi 'Irab Muskhil al-Minhaj
5. Imam Fakhr al-Din al-Maradini - al-Bahr al-Mawwaj (14 volumes)
6. 'Allamah Jamal al-Din al-Damiri - al-Najm al-Wahhaj fi Sharh al-Minhaj (4 volumes, published by Dar al-Minhaj)
7. Sheikh Taqi al-Din bin Qadhi Shuhbah- (title not mentioned)
8. The son of the aforementioned Taqi al-Din, Badr al -Din, known as Ibn Shuhbah al-Asadi - Bidayat al-Muhtaj and Irshad al-Muhtaj
9. Sheikh al-Islam Abu al-Fadhl 'Ajlun - Hadi al-Raghibin ila Sharh Minhaj al-Talibin
10. Imam ibn Hajar al-Haytami - Tuhfat al-Muhtaj bi-Sharh al-Minhaj. The Mufta bihi work of Hadramawt, Hijaz, Sham Kurdistan, and Daghestan. Widely available, typically printed with the Hashiyahs of 'Abd al-Hamid al-Sharwani and Ibn Qasim al-'Abbadi.
11. Imam Jamal al-Din al-Ramli - Nihayat al-Muhtaj ila Sharh al-Minhaj. The Mufta bihi work of Egypt, easier than Tuhfat al-Muhtaj to a certain degree. Widely available with it's indispensable Hashiyah by Imam Nur al-Din al-Shabramilisi. Both Tuhfah and Nihayah are the most reliable works for Fatwa in the Shafi'i Madhhab.
12. Imam al-Khatib al-Shirbini - Mughni al-Muhtaj ila Ma'rifat Ma'ani Alfadh al- Minhaj. Available through multiple publishers, considered to be the easiest commentary of Minhaj al-Talibin and ranks just under Fath al-Wahhab as the most reliable work for Fatwa in the Shafi'i Madhhab.
13. Imam Jalal al-Din al-Mahalli - Kanz al-Raghibin Sharh Minhaj al-Talibin
14. Imam Shihab al-Din al-Adhra' - Qut al-Muhtaj
15. Imam Taqi al-Din al-Subki - al-Ibtihaj fi Sharh al-Minhaj
16. Imam Jamal al-Din al-Asnawi - (title not mentioned)
17. Imam Badr al-Din al-Ardibili - (not mentioned)
18. Sheikh al-Islam Zakariyya al-Ansari - (not mentioned)
19. Sheikh Muhammad bin Ahmad 'Abd al-Bari al-Ahdal - I'anat al-Muhtaj ila Sharh al-Minhaj. The author reached the chapter dealing with divorce before passing away.
Sheikh Ahmad Shumailah mentions as a beneficial note;
Among the best commentaries mentioned are,
Tuhfat al-Muhtaj, for it is said that it encompasses knowledge, both implicitly and explicitly and Nihayat al-Muhtaj. Thereafter, Mughni al-Muhtaj.
Based upon Sullam al-Muta'llim al-Muhtaj by Sheikh Ahmad Shumailah al-Ahdal.
Abridgments;
1. Sheikh Muhammad bin Yusuf al-Andulusi (d.740 a.h)- al-Wahhaj fi Ikhtisar al-Minhaj.
2. Sheikh al-Islam Zakariyya al-Ansari - Manhaj al-Tullab. Zakariyya al-Ansari also wrote a commentary upon his abridgment (Manhaj al-Tullab) providing Dalil and Ta'lil and named it Fath al-Wahhab bi-Sharh Manhaj al-Tullab. Sheikhs Sulaiman al-Bujayrmi and Sulaiman al-Jamal wrote marginalia (Hawashi) upon Fath al-Wahhab. Sheikh Ahmad Shumailah mentions another Hashiyah by the name of Miftah al-Bab from Sheikh Muhammad bin Ahmad 'Abd al-Bari al-Ahdal. Several other Hawashi have been written but remain in manuscript only.
Furthermore, Sheikh al-Islam's Manhaj was abridged by Sheikh al-Jawhari in his Nahj al-Talab.
Lastly, Imam al-Suyuti versified Minhaj al-Talibin in his poem entitled al-Ibtihaj ila Nadhm al-Minhaj, other versification exist by 'Abd al-Karim al-Mawsuli and other.
Commentaries;
1. Imam ibn 'Imad al-Aqfahsi - al-Bahr al-'Ajjaj ila Sharh al-Minhaj
2. Imam al-Zarkashi - al-Dibag fi Tawdhih al-Minhaj
3. Imam Siraj al-Din al-Bilqini - Tashih al-Minhaj
4. Imam al-Suyuti - Durr al-Tajj fi 'Irab Muskhil al-Minhaj
5. Imam Fakhr al-Din al-Maradini - al-Bahr al-Mawwaj (14 volumes)
6. 'Allamah Jamal al-Din al-Damiri - al-Najm al-Wahhaj fi Sharh al-Minhaj (4 volumes, published by Dar al-Minhaj)
7. Sheikh Taqi al-Din bin Qadhi Shuhbah- (title not mentioned)
8. The son of the aforementioned Taqi al-Din, Badr al -Din, known as Ibn Shuhbah al-Asadi - Bidayat al-Muhtaj and Irshad al-Muhtaj
9. Sheikh al-Islam Abu al-Fadhl 'Ajlun - Hadi al-Raghibin ila Sharh Minhaj al-Talibin
10. Imam ibn Hajar al-Haytami - Tuhfat al-Muhtaj bi-Sharh al-Minhaj. The Mufta bihi work of Hadramawt, Hijaz, Sham Kurdistan, and Daghestan. Widely available, typically printed with the Hashiyahs of 'Abd al-Hamid al-Sharwani and Ibn Qasim al-'Abbadi.
11. Imam Jamal al-Din al-Ramli - Nihayat al-Muhtaj ila Sharh al-Minhaj. The Mufta bihi work of Egypt, easier than Tuhfat al-Muhtaj to a certain degree. Widely available with it's indispensable Hashiyah by Imam Nur al-Din al-Shabramilisi. Both Tuhfah and Nihayah are the most reliable works for Fatwa in the Shafi'i Madhhab.
12. Imam al-Khatib al-Shirbini - Mughni al-Muhtaj ila Ma'rifat Ma'ani Alfadh al- Minhaj. Available through multiple publishers, considered to be the easiest commentary of Minhaj al-Talibin and ranks just under Fath al-Wahhab as the most reliable work for Fatwa in the Shafi'i Madhhab.
13. Imam Jalal al-Din al-Mahalli - Kanz al-Raghibin Sharh Minhaj al-Talibin
14. Imam Shihab al-Din al-Adhra' - Qut al-Muhtaj
15. Imam Taqi al-Din al-Subki - al-Ibtihaj fi Sharh al-Minhaj
16. Imam Jamal al-Din al-Asnawi - (title not mentioned)
17. Imam Badr al-Din al-Ardibili - (not mentioned)
18. Sheikh al-Islam Zakariyya al-Ansari - (not mentioned)
19. Sheikh Muhammad bin Ahmad 'Abd al-Bari al-Ahdal - I'anat al-Muhtaj ila Sharh al-Minhaj. The author reached the chapter dealing with divorce before passing away.
Sheikh Ahmad Shumailah mentions as a beneficial note;
Among the best commentaries mentioned are,
Tuhfat al-Muhtaj, for it is said that it encompasses knowledge, both implicitly and explicitly and Nihayat al-Muhtaj. Thereafter, Mughni al-Muhtaj.
Based upon Sullam al-Muta'llim al-Muhtaj by Sheikh Ahmad Shumailah al-Ahdal.
Monday, March 15, 2010
The life of Imam ibn Rislan al-Ramli (author of Safwat al-Zubad)
In the name of Allah, Most Merciful, Most Compassionate
Imam ibn Rislan is the Imam and 'Allamah, Shihab al-Din, Abu al-'Abbas, Ahmad bin Hussain bin Hasan bin 'Ali bin Yusuf bin 'Ali bin Arsalan, al-Ramli, al-Shafi'i, inhabitant of Jerusalem commonly known as Ibn Rislan.
Ibn Rislan was born Palestine in the year 773 or 775 a.h in the town of al-Ramlah,a town in which his spent his childhood. In his youth, he never acquired childish manners, he memorized the Qur'an at the age of ten and busied himself with Nahw, language and poetry at the onset of his studies.
He studied al-Hawi (in Shafi'i Fiqh) with Shams al-Din al-Qalqashandi thereafter traveling in acquisition of the Islamic sciences. He heard Hadith from a group of Hadith scholars,hearing Sahih al-Bukhari from Shihab al-Din Abu al-Khair bin al-Ala', al-Muwatta with Yahya bin Bakir's narration from Abu Hafs 'Umar bin Muhammad bin 'Ali al-Salihi. Furthermore, he heard Tirmidhi, ibn Majah, al-Shifa and Sirat ibn Hisham from Abu al-'Abbas Ahmad bin 'Ali al-Maradini. He read most of Sahih al-Bukhari with al-Jalal al-Bilqini who authorized him to give legal verdict and took from Jalal's father, Siraj, and attended his lessons. He read Nahw upon al-Ghamari and al-Nashawari authorized him to give legal verdict.
He persisted in his acquisition of knowledge and continually revised and was attached to reading and staying occupied whilst residing in Jerusalem and al-Ramlah.
He remained this way even after he became an Imam advancing in Fiqh,Usul al-Fiqh and Arabic joined between Hadith, Tafsir, theology and the like. All the while, avidly carrying out other acts of obedience such as prayer and Tahajjud.
He preferred to be unknown and had a distaste for fame. He left what was offered to him from the worldly life and it's concerns.
He was appointed to teach for a period of time, a post which he later left. He turned to Allah Ta 'Ala and treaded the straight Sufi path. He strove and became a luminous light by which seekers were guided and a figure which the worshipers emulated. Love for him was deeply planted into the hearts of people. He was as al-Sakhawi desribed him, "Abstinent, scrupulous, ascetic, follower of the Sunnah and of sound beliefs."
Imam ibn Rislan took from the most prominent scholars of his time, such as;
Sheikh Shams al-Din al-Qalqashandi,
Sheikh Shihab al-Din ibn al-Ha'im,
Sheikh Jalal al-Din al-Bistami
Sheikh Shihab al-Din ibn al-Nasih
Sheikh Muhammad al-Qurmi
Sheikh Muhammad al-Qadiri
He took Tasawwuf from the aformentioned Shuyukh, was taught the prescribed Dhikr and wore the mantle given by al-Qurmi, ibn Nasih and Abu Bakr al-Mawsuli.
He took an abundance of knowledge from Abu Hurayrah ibn al-Dhahabi, ibn al-'Izzi, ibn Abi Majid and ibn Sadiq.
Also counted among his teachers are the likes of Jalal al-Din al-Bilqini and his father Siraj al-Din al-Bilqini
His most prominent students are al-Kamal ibn Abi Sharif and Shihab al-Din Abu al-Asbat al Ramli.
Imam ibn Rislan left behind an enormous amount of beneficial works, such as commentaries on the following;
Sahih al-Bukhari
Sunan Abu Dawud
al-Hawi
al-Bahjat al-Wardiyyah
Zahid's Muqaddimah
Jam' al-Jawami'
Mukhtasar ibn Hajib
Nihayat al-Sul
Tayyibat al-Nashr fi al-Qira'at al-'Ashar
Mulhat al-'Irab
Alfiyyah al-Iraqi (Sirah)
The biography of ibn Abi Jamrah
an 'Irab of ibn Malik's Alfiyyah
a Tabaqat of Shafi'i jurists
He abridged Imam al-Nawawi's Minhaj al-Talibin and Rawdhat al-Talibin and a Tanqih of Nawawi's al-Adkhar. Additionally, he abridged al-Dimiri's Hayat Hayawan.
He was most famous for his versifications, in particular his versification of Imam al-Barizi's al-Zubad entitled Safwat al-Zubad. Safwat al-Zubad is considered to be among his most precious works containing the greatest amount of Barakah.
He passed away on the 24th of Sha'ban, 855 a.h in his place of residence, al-Madrasah al-Khataniyyah in Masjid al-Aqsa, Jerusalem.
Thursday, February 25, 2010
Daily program at Ribat Tarim
As Salamu alaikum,
Ribat Tarim has three periods per day. The first period takes place after Subh,the second before 'Asr and the third between Maghrib and 'Isha. The Ribat is not limited to three periods, there are many extra (ar: Idafhi)classes taking place day and night also.
The study periods in detail;
1st period: all of the 1st period classes began after Salat al-Fajr and the litanies following the prayer. The subject of study in the first period is Grammar, Morphology and other sciences of the Arabic language. This is the normal schedule,save for Tuesday and Thursday when inheritance and marriage law are taught in the place of the Arabic sciences. The lessons last around an hour and a half and sometimes another subject is read along with Grammar.
2nd period: Lessons in Shafi'i Fiqh and other sciences are held just before 'Asr enters and last for an hour and a half (thereafter, the students and teachers pray 'Asr together). After Salat al-'Asr, about a page is read from Imam al-Ghazali's Ihya 'Ulum al-Din. Between 'Eid al-Fitr and 'Eid al-Adhha, Grammar and Morphology replace this Fiqh period.
3rd period: Lessons in Fiqh and Hadith are held between Maghrib and 'Isha,(similar to the 1st and 2nd period, 3rd period last for about an hour and a half). At times, the number of traditional learning circles can number up to 47.
Classes are held soley for revising the lesson, both before and after the lesson itself.(There is alot of emphasis on mastering the lessons and subjects at hand.This is very good compared to other schools which offer 12+ subjects and the student has little mastery of even one subject, let alone 12.)
For more info, see : http://rubat-tareem.net/?ID=153
Ribat Tarim has three periods per day. The first period takes place after Subh,the second before 'Asr and the third between Maghrib and 'Isha. The Ribat is not limited to three periods, there are many extra (ar: Idafhi)classes taking place day and night also.
The study periods in detail;
1st period: all of the 1st period classes began after Salat al-Fajr and the litanies following the prayer. The subject of study in the first period is Grammar, Morphology and other sciences of the Arabic language. This is the normal schedule,save for Tuesday and Thursday when inheritance and marriage law are taught in the place of the Arabic sciences. The lessons last around an hour and a half and sometimes another subject is read along with Grammar.
2nd period: Lessons in Shafi'i Fiqh and other sciences are held just before 'Asr enters and last for an hour and a half (thereafter, the students and teachers pray 'Asr together). After Salat al-'Asr, about a page is read from Imam al-Ghazali's Ihya 'Ulum al-Din. Between 'Eid al-Fitr and 'Eid al-Adhha, Grammar and Morphology replace this Fiqh period.
3rd period: Lessons in Fiqh and Hadith are held between Maghrib and 'Isha,(similar to the 1st and 2nd period, 3rd period last for about an hour and a half). At times, the number of traditional learning circles can number up to 47.
Classes are held soley for revising the lesson, both before and after the lesson itself.(There is alot of emphasis on mastering the lessons and subjects at hand.This is very good compared to other schools which offer 12+ subjects and the student has little mastery of even one subject, let alone 12.)
For more info, see : http://rubat-tareem.net/?ID=153
Sunday, February 21, 2010
al-Zarkashi's commentary of Minhaj published by DKI.
al-Dibaj fi Tawdheeh al-Minhaj
http://www.fadakbooks.com/alshal1.html, http://ep.yimg.com/ca/I/fadakbooks_2093_34363316
http://www.fadakbooks.com/alshal1.html, http://ep.yimg.com/ca/I/fadakbooks_2093_34363316
Friday, February 12, 2010
'Ilm and Dhikr
This is an excellent article regarding the importance of Dhikr in Madaris.
http://deoband.org/2009/06/tasawwuf/dhikr/gatherings-of-dhikr-in-madrasahs/
http://deoband.org/2009/06/tasawwuf/dhikr/gatherings-of-dhikr-in-madrasahs/
Times when the prayer is forbidden
Times when the prayer is forbidden
BismiLlahir Rahmanir Rahim, al HamduliLlahir Rabbi-l Alamin. wa Salla Allahu ‘ala Sayyidina Muhammad wa ‘Ala Alihi wa Sahbihi wa Sallam.
The prayer is considered the best bodily act of worship, the obligatory prayer being the best obligatory act and the supererogatory prayer being the best supererogatory act. Normally, the prayer can be obligatory or recommended, though at times even forbidden. This treatise deals with the latter instance. I have drawn upon the Reliance of the Traveler and highlighted it’s text in bold and whenever I have made use of another text or have added additional notes, the extractions and notes will be in regular font Insha Allah. I have added two appendixes, the first discusses the 6th time when prayer is forbidden and the second is a glossary of technical terminology in the Shafi’i Madhhab as well as a bibliography of works cited.
To commence;
Before delving into the times when the prayer is forbidden, it is necessary to define the prayer times
Prayer times
The prayer times as mentioned in Imam al-Nawawi’s Minhaj al-Talibin are five;
1. Duhr- The beginning of it’s time is after the sun’s zenith and exits when the shadow of an object is equal to the object minus the length of the shadow at the time of the sun’s zenith.
2. ‘Asr- (When the time of ‘Duhr exits) the time of ‘Asr has begun and the time of ‘Asr remains until sunset.
3. Maghrib- Maghrib enters when the sun has set and remains until the red-twilight has disappeared according to al-Imam al-Shafi’i’s old view (ar: al-Qadim) and according to his new view (ar: al-Jadid) it last long enough for one to make Wudhu, cover one’s ‘Awra, call the Adhan and Iqama and pray five Raka’ts. If one began praying in the time of Maghrib according to the al-Jadid, and lengthened the prayer until the red-twilight disappears, it is permitted according to the sound view (ar: al-Sahih). I say (i.e. Imam al-Nawawi says) the al-Qadim is the more apparent view (ar: al-Adhar) and Allah knows best.
4. ‘Isha- ‘Isha enters when the red-twilight disappears and remains until (true) dawn. The preferred times last until just before a third of the night has elapsed and according to another view, half of the night.
5. Fajr- Fajr enters with true dawn; true dawn is the light running parallel along the horizon. The time of Fajr remains until sunrise. The preferred time lasts until just before the sky becomes light.
Time when the prayer is forbidden
The reliance of the traveler says;
The prayer is unlawful and invalid: here, unlawful means prohibitively disliked (ar: Makruh Tahrim) as opposed to being just disliked (ar: Makruh Tanzih) or unlawful (ar: Haram). Normally, the Shafi’is do not make the distinction between unlawful and prohibitively disliked, normally one would find them using the terms like unlawful or disliked except in a few places, this is one of those places.
The prayer in the following times is prohibitively disliked as Imam al-Nawawi states in al-Rawdah and al-Majmu’ or disliked as he states in al-Tahqiq. The view that it is prohibitively disliked is the relied upon view (ar: al-Mu’tamad) as Sheikh Sulayman al-Bujayrmi states in his marginalia of Sheikh al-Islam’s Fath al-Wahhab. Furthermore, Sheikh Sulayman al-Bujayrmi says,” and if you say,” what is the difference between prohibitively disliked and unlawful considering that both entail a sin when done? I say, that a prohibitively disliked (act) is (that act) which is established by a proof that can be interpreted and an unlawful (act) is (that act) which is established by a decisive proof, consensus or analogy, Azizi.”
Through the usage of prohibitively disliked, we can reconcile between what ibn al-Naqib mentions in ‘Umdat al-Salik in that the prayer is unlawful (haram) and what Imam al-Nawawi mentions in Minhaj al-Talibin in that the prayer is disliked (makruh).
Regarding the difference between Imam al-Nawawi’s conflicting views regarding the prayer being prohibitively disliked or disliked, the prayer is invalid in both cases, be it prohibitively disliked (as mentioned in al-Rawdah and al-Majmu’) or disliked (as mentioned in al-Tahqiq). It is important to not that the difference between prohibitively disliked and disliked is that the first entails a sin and the second does not.
The author of Reliance of Traveler then goes on to explain the five times when the prayer is forbidden. They are of two categories, three of which are connected to time without looking at who has prayed the prayer and who hasn’t and the remaining two are connected to the one who has prayed the prayer, as Imam Ibn Hajar mentions in his Manhaj al-Qawim sharh Masa’il al-Ta’lim. The meaning of the second category is explained by Imam al-Nawawi in al-Majmu’ when he says that the disliked time does not enter merely by time, rather it only enters when the Fajr and ‘Asr prayers have been performed.
The author of Reliance begins with the first category, the basis of which, as mentioned by Abu Ishaq al-Shirazi in al-Muhadhdhab, is the Hadith related by ‘Uqbah bin ‘Amir (may Allah be pleased with him) who said (in meaning), “The messenger of Allah (Prayers and peace upon him) used to prohibit us from prayer or burying our deceased at three times;
1. When the sun rises until it has fully risen.
2. Noon.
3. When the sun is going to set.
1. from sunrise until the sun is a spear’s length above the horizon (N: meaning when a distance equal to the sun’s diameter appears between the sun and the horizon); Imam al-Nawawi says in al-Majmu’, “and know! That the disliked ness (of prayer) at sunrise extends until the sun has risen a spear’s length.” This is the sound view (ar: al-Sahih), the author (i.e. Abu Ishaq al-Shirazi) affirmed it in al-Tanbih as well as the majority of scholars (ar: al-Jamhur). Those of Khurasan narrate an opinion that the disliked ness (of prayer at sunrise) disappears when the sun’s disk has completely risen.
2. from the time the sun is at its highest point in the sky until it moves on; i.e. when one is certain that the sun is at its highest point (ar: al-Istiwa’), if one doubts about whether or not the sun is at it’s highest point then the prayer is not prohibitively disliked because the original ruling is that the Istiwa’ is not present, as Sheikh ‘Ali al-Shabramallisi states in this marginalia of Imam Ahmad al-Ramli’s Nihayat al-Muhtaj. Imam al-Ramli says in his aforementioned commentary of Minhaj al-Talibin that the time of Istiwa’ is short there being no room for the prayer (when the sun is at its highest point) and it almost goes unnoticed until the sun moves beyond it (i.e. al-Istiwa’) only that it is possible for a person to make the opening Takbir (at the time of Istiwa’) in which case the prayer is invalid. Similarly, Imam Ibn Hajar says in Manhaj al-Qawim that the time of Istiwa’, despite being extremely narrow, still gives room for the opening Takbir (like we have stated above, the prayer is invalid when the opening Takbir coincides with Istiwa’. Sheikh Sulayman al-Kurdi affirms this in his marginalia of Manhaj al-Qawim.
3. from when the sun yellows before sunset until after it has set; This is the last prayer time that is forbidden due to being connected with time.
The author concludes with the second and final category of the times when prayer is forbidden, the basis of which, again mentioned by Abu Ishaq al-Shirazi in al-Muhadhdhab, is the Hadith of Ibn ‘Abbas (May Allah be please with both of them) that the Prophet (Prayers and peace upon him) prohibited the prayer after ‘Asr until the sun has set and after Subh until the sun has risen. Imam Muslim related it.
4. after praying the current dawn prayer (subh); i.e. until the sun has risen a spear’s length as Imam al-Nawawi mentions in his Minhaj.
5. after praying the current midafternoon prayer (‘asr); (even if one joins Duhr and ‘Asr in the time of Duhr as Imam al-Ramli and others mention) i.e. until the sun has set. The reason for this prohibition is the Hadith related by Imam Muslim, “Verily the sun rises and sets between the horns of Shaytan.” And at that time, the disbelievers prostrate to the sun.
Sheikh Sulayman al-Bujarymi states that there is a 6th time when the prayer is prohibitively disliked and that is when the orator ascends to the Mimbar. In addition, Imam al-Ramli mentions that some ‘Ulama add two other times when the prayer is prohibitively disliked and they are;
1. After dawn until the prayer.
2. After sunset until the prayer.
The well-known view of the Madhhab is that the disliked ness is just disliked (i.e. makruh tanzih) and not prohibitively disliked.
The exceptions
Exceptions (meaning, the following prayers are not prohibitively disliked no matter what time they are offered in) to the above are;
1. Prayers with a particular reason or a reason which precedes the prayer or coincides with the prayer, the author signals to the former by saying;
It is permissible at the above times to offer nonobligatory prayers that are performed for a particular reason, such as the funeral prayer, greeting the mosque, or the two raka’as that are sunna after ablution (wudu); and is also permissible to make up missed prayers; though one may not perform the two rak’as that are sunna before entering the state of pilgrim sanctity (ihram).
Imam al-Nawawi says in al-Majmu’, “(the view of) our Madhhab (i.e. the Shafi’i Madhhab) is that the prayer being forbidden in the above times is only for prayers without a particular reason (ar: Nafl Mutlaq). As for prayers with a particular reason, there is no disliked ness (in offering such prayers at the above times). What is meant by “a particular reason” is that prayer which has a reason preceding the prayer.”
Other prayers with a particular reason (aside from the ones mentioned by the author, ibn Naqib, include;
a) The two rak’ats of Tawaf; the particular reason being the Tawaf which precedes the two rak’ats.
b) The prostration of Qu’ran recital and thankfulness.
Imam al-Ramli gives a few examples of prayers with a coinciding reason including;
a) The Eclipse prayer.
b) The Drought prayer.
c) Repeating the group prayer
d) Repeating the prayer of one who has made Tayammum.
The author’s saying, “though one may not perform the two rak’as that are sunna before entering the state of pilgrim sanctity (ihram).” is the sounder of two views. It is affirmed by the Jamhur , because it’s reason comes after the prayer and al-Bandiji affirmed it in Kitab al-Hajj. The second view is that the two Raka’ts of Ihram are not disliked, al-Baghawi and others narrate it. The reason being is that the intention of Ihram is a reason preceding the prayer. Imam al-Nawawi mentions that this view is strong.
2. Prayers offered in the Haram of Makkah, the author signals to this exception by saying;
It is not offensive to pray within the Meccan Sacred precinct (Haram) at any time.
The Haram of Makkah is excluded because of the following Hadith narrated by Jubayr bin Mut’am (may Allah be please with him) that the Prophet (Prayers and peace upon him) said, “O ‘tribe of ‘Abd Manaf, none of you are prevented from making Tawaf in the house (i.e. Ka’ba) nor praying in (the Ka’ba) anytime one wishes, be it night or day. Abu Daud and al-Tirmidhi related it in Kitab al-Hajj and al-Nasa’I , ibn Majah and others in Kitab al-Salah. This (Hadith) is the wording of al-Tirmidhi and he said that the Hadith is Hasan Sahih.
Imam al-Nawawi says in al-Majmu’, and our companions said, that the prayer in Makkah in these times is not disliked, whether the prayer is the two raka’ts of Tawaf or not. This is the sound and well-know view according to them. There exists an opinion that the only prayer which is permitted is the two raka’ts of Tawaf, those of Khurasan relate it, as well as a group of those of ‘Iraq, among them are Sheikh Abu Hamid, al-Bandiji, al-Mawardi and the author of al-Hawi narrated it from Abu Bakr al-Qaffal al-Shashi. The Madhhab is the first view (i.e. that the exception is not restricted to the two raka’ats of Tawaf). The view in opposition to the al-Sahih is that prayer in Makkah (in these times) is disliked given the generality of the Ahadith. Imam al-Ramli mentions this in Nihayah.
Furthermore, Imam al-Nawawi says, what is meant by Makkah, is the city and the entire Sacred Precinct and its surroundings. According to another view, it is only permitted to perform the prayer in the city itself and not the rest of the Sacred Precinct. A third view, related by the author of al-Hawi from al-Qaffal al-Shashi is that the prayer is only valid in the Masjid which surrounds the Ka’ba and not the outskirts, such as the houses in Makkah and the rest of the Sacred Precinct. The sound view is the first (i.e. the al-Sahih is that what is meant by Makkah is the city, the entire Sacred Precinct and its surroundings).
The al-Sahih view that we have related above from al-Majmu’ is that it is not prohibitively disliked to offer prayers with a particular reason at any time in the Haram of Makkah.
However, is it better not to do (ar: Khilaf al-Awla)?
According to Imam ibn Hajar in his Manhaj al-Qawim and similarly in his Tuhfat al-Muhtaj and al-Imdad, it is not Khilaf al-Awla. The reason being is that the difference of opinion (i.e. of whether or not prayers offered at the prohibited times in the Haram are lawful or unlawful) is weak. Sheikh Sulayman al-Kurdi comments upon this statement of Imam Ibn Hajar by saying, “Because one does not consider a difference of opinion when it opposes an established Sunnah.
Imams Sheikh al-Islam Zakariyya al-Ansari, Sheikh al-Khatib al-Shirbini, Imam ibn Hajar in Fath al-Jawad and Imam al-Ramli held the view that it is Khilaf al-Awla so as to escape the difference of opinion of those who held it to be unlawful, such as Abu Hanifah and Malik. Imam al-Ramli himself says in Nihayat al-Muhtaj, “surely it is Khilaf al-Awla just as al-Mahamili relates in Maqna’ so as to escape the difference of opinion.”
The final exception is the prayer offered when the sun is at it’s zenith on Fridays, the author signals to this by saying;
Nor is it offensive to pray when the sun is at its zenith on Fridays (N: whether in the Sacred Precinct or elsewhere).
Prayers (i.e. ones with a particular reasons) offered at the time of Istiwa’ are not prohibitively disliked on Fridays, even if one does not attend the Friday Prayer as Imam al-Ramli mentions in Nihayah. However, Imam Abu Ishaq al-Shirazi in al-Muhadhdhab, relates two views regarding one who does not attend the Friday Prayer. The first view is that it is permissible and the second that it is not.
Imam al-Nawawi mentions three more views in his commentary (i.e. al-Majmu’) and explains which of these five is soundest (ar: al-Asahh);
1. That prayer is permissible for everyone, without any disliked ness, at any time on Friday.
2. The soundest view - that the prayer is permitted for everyone at the time of Istiwa’ specifically, regardless if one attends the prayer or not. (view number one doesn’t differentiate between Istiwa’ and other during times during Friday, whereas the second view does draw the distinction), this view is what Imam Ramli mentions above in his Nihayah.
3. That the prayer is permissible for the one who attend the Friday Prayer and not anyone else. Al-Qadhi Abu al-Tayyib regarded this view to be sound.
4. That the prayer is permissible for the one who attend the Friday Prayer and is overcome by sleep.
5. That the prayer is permissible for the one who attends the Friday Prayer, is overcome by sleep and arrived early.
Conclusion,
We have concluded our brief treatise regarding times when the prayer is forbidden. We have explained the prayers times, defined the meaning of Unlawful and prohibitively disliked, elucidated the times when prayer is forbidden and some exceptions to the latter.
If we can summarize what we have mentioned above in a few statements, we can say that; Prayers without a particular reason are prohibitively disliked according to the relied upon view (as mentioned in al-Rawdah and al-Majmu, and related by Sheikh al-Islam in Fath al-Wahhab , Imam al-Ramli in Nihayat al-Muhtaj and others) at the five times mentioned above (or six times as Sheikh Sulayman al-Bujayrmi mentions) with the exception of prayers with a particular reason (be it a reason preceding the prayer or coinciding with the prayer), prayers offered in the Haram of Makkah at any time or prayers offered at the time of Istiwa on Friday.
Allah Ta ‘Ala knows best
The needy one,
Mahmud Adam
2/11/2010
Appendix one
The 6th time when prayer is forbidden
As we related above, from Sheikh Sulayman al-Bujayrmi, there is a 6th time when prayer is forbidden. One will find this issue discussed in the chapter dealing with the Friday Prayer and not the section dealing with times when the prayer is forbidden, except it in a few work such as al-Muqaddimat al-Hadhramiyyah by Sheikh BaFadhl.
Regarding the 6th time, Imam Ahmad al-Ramli says in Nihayat al-Muhtaj, it is *prohibitively disliked, by scholarly consensus as mention by al-Mawardi and others, for any of the Friday Prayer attendees to offer supererogatory prayers *after the orator has ascended to the Mimbar and is seated upon it, as mentioned in al-Majmu’.
*Sheikh ‘Ali al-Shabramillisi comments upon Imam al-Ramli’s statement “prohibitively disliked” by saying, “and the disliked ness continues until the sermon and what follows it are complete.”
As for the time between the orator ascending and sitting, it is not forbidden to offer prayers at such time as Sheikh ‘Ali al-Shabramallisi notes.
Both the obligatory prayer, even a make-up, and optional prayers are unlawful and invalid at this time. When one is praying when the orator is ascending to the mimbar and seated upon it, it is obligatory to pray one’s prayer quickly as Imam al-Ramli relates from Sheikh Nasr. Moreover, Imam ibn Hajar mentions in Manhaj al-Qawim that it is unlawful to lengthen the prayer that one began before the orator ascended to the Mimbar. Thereafter, Imam ibn Hajar says that it is not permitted for the one entering to pray any prayer except two rak’ats of greeting the Masjid (ar: Tahiyyat al-Masjid). This is the exception to the praying being prohibitively disliked at the above time.
Similary, Imam al-Ramli mentions that the exception (to the above) is Tahiyyat al-Masjid for the one entering the Masjid while the orator is on the Mimbar. (In this case) it is Sunnah for him to perform Tahiyyat al-Masjid and it is obligatory for him to keep it short. What is meant by “keeping it short”, as Imam al-Ramli explains, is confining oneself to the integrals (of the prayer) and not praying fast as al-Zarkashi has mentioned. However, the sounder view (ar: al-Awjah) is that “keeping it short” means leaving what is customarily considered long. Sheikh ‘Ali al-Shabramillisi comments upon this last statement by saying, i.e. one may read a short Surah after Surat al-Fatihah.
The Jurists specifically mention two rak’ats, what if one performs more than that?
Imam al-Ramli says, “And one may not pray more than two rak’ats in any case.” Sheikh Sulayman al-Kurdi affirms this view by saying, and more than two rak’ats are invalid.
Another problem comes up; what if one enters the Masjid and the orator isn’t delivering the Friday Sermon?
Imam al-Ramli says, “if one deems it most likely that by praying Tahiyyat al-Masjid one will miss the opening Takbir with the Imam, then one does not pray it (al-Shabramillisi adds, as a recommendation, i.e. not a prohibition. However, Imam Ibn Hajar clearly states that it is disliked in Manhaj al-Qawim), rather one stands until the prayer commences. One does not sit (in such a scenario) so to avoid sitting before praying Tahiyyat al-Masjid. Furthermore, Ibn al-Rif’ah says that if one prayed in this case (mentioned by Imam al-Ramli) then it is recommended for the Imam to lengthen the Friday Sermon’s speech to the extent that (the one praying Tahiyyat al-Masjid) can complete it. Sheikh al-Islam said, and that which he mentioned (i.e. Ibn al-Rif’ah) has been laid down in al-Umm. Nihayat al-Muhtaj
And Allah Ta ‘Ala knows best.
Appenix two
Technical terminology in the Shafi’i Madhhab
The luminaries of the Shafi’i Madhhab have specific technical terminology in their works denoting the views representing the Madhhab and views that are differed over. We have mentioned some of them in our treatise above, therefore, we deem it necessary to explain what these technical terms mean and what they exactly entail.
We have drawn upon the introduction of Imam al-Nawawi’s Minhaj with Imam al-Ramli’s commentary, Ahmad Mayqari al-Ahdal’s Sullam al-Muta’llim al-Muhtaj with further notes from Sheikh Ahmad Sahl Mafudh’s al-Thamarat al-Hajaniyyah.
Al-Adhar and al-Mashhur
Imam al-Nawawi (may Allah be please with him) says in Minhaj al-Talibin, “Whenever I say, “in the more apparent view” (ar: fi al-Adhar) or “the well known view” (ar: al-Mashhur) then (the conflicting views ) are from two sayings or many sayings (ar: Aqwal)” (Imam al-Ramli: of Imam al-Shafi’i, may Allah be please with him, furthermore, the two views can be from the new school (ar: al-Jadid) or the old school (ar: al-Qadim) or one of the views can be from the new school and one of them from the old school. Imam al-Shafi’i could have said both views at two different times or at one particular time, one of the views may be preponderant or it may not be. Nihayat al-Muhtaj.)
Thereafter, Imam al-Nawawi says, “and if the difference (between the views) is strong (strength of one view over the other here is determined by the strength of the proof which Imam al-Shafi’i relied upon, as Sheikh Sahl Mahfudh mentions) then I say al-Adhar (Imam al-Ramli: signifying the apparentness of the view in opposition).
Sheikh Ahmad al-Ahdal says that four things are drawn from the term al-Adhar;
1. Al-Khilafiyyah – meaning that the legal problem bears a difference of opinion.
2. Al-Arjahiyyah – meaning that in the legal problem, there is one preponderant view (ar: al-Rajih) and one non-preponderant view (ar: al-Marjuh). The preponderant view is the one mentioned and the view in opposition is the non-preponderant view.
3. That the difference (in the views) is from two sayings of Imam al-Shafi’i or various sayings and not from the views of his companions.
4. The apparentness of the opposite view- meaning that the opposite view is apparent in and of itself, despite the fact that the relied upon view in legal verdict and ruling are according to the al-Adhar.
What if the difference is weak?
Imam al-Nawawi says, and if not (Imam al-Ramli: such that the difference is weak), then (I say) al-Mashhur (Imam al-Ramli: signaling to the peculiarity of the opposing view due to the weakness of its proof).
Secondly, Sheikh Ahmad al-Ahdal says that four things are drawn from the term al-Mashhur;
1. Al-Khilafiyyah- meaning that the legal problem bears a difference of opinion.
2. Al-Arjahiyyah – meaning that in the legal problem, there is one preponderant view and one non-preponderant view. The preponderant view is the one mentioned and the view in opposition is the non-preponderant view.
3. That the difference (in the views) is from two sayings of Imam al-Shafi’i or various sayings and not from the views of his companions.
4. The peculiarity of the opposing view – meaning that it is hidden and unknown. Therefore, the view opposing the al-Mashhur is weak.
Al-Asahh and al-Sahih
Imam al-Nawawi says, “and whenever I say, “the soundest view (ar: al-Asahh) or the sound view (ar: al-Sahih), then (the difference) is from two views or various views. (Imam al-Ramli: of the companions of Imam al-Shafi’i) And if the difference is strong, then I say al-Asahh (Imam al-Ramli: signaling to the validity of its opposing view), otherwise (such that the difference is weak, as in the case of al-Mashur, I say) al-Sahih (Imam al-Ramli: signaling to the invalidity of its opposing view). Sheikh Ahmad Sahl Mahfudh mentions that for this reason, one does not express the Aqwal with the term al-Sahih out of respect to Imam al-Shafi’i.
Thirdly, Sheikh Ahmad al-Ahdal says that four things are drawn from the term al-Asahh;
1. Al-Khilafiyyah- meaning that the legal problem bears a difference of opinion.
2. Al-Arjahiyyah – meaning that in the legal problem, there is one preponderant view and one non-preponderant view. The preponderant view is the one mentioned and the view in opposition is the non-preponderant view.
3. That the difference is from a view of the companions of Imam al-Shafi’i, deduced from Imam al-Shafi’i principles, stipulations and at times they exercised Ijtihad in some of their views. Therefore, the difference is between his companions in a legal problem. At times, the companions stood alone in their view, such as al-Muzani and Abu Thawr, so their Aqwal are not considered views in the Madhhab.
4. The validity of the opposing view because of the strength of the difference due to the might of the opposing view’s proof.
Lastly, Sheikh Ahmad al-Ahdal says that four things are drawn from the term al-Sahih;
1. Al-Khilafiyyah- meaning that the legal problem bears a difference of opinion.
2. Al-Arjahiyyah – meaning that in the legal problem, there is one preponderant view and one non-preponderant view. The preponderant view is the one mentioned and the view in opposition is the non-preponderant view.
3. That the difference is a view from the companions deduced from Imam al Shafi’i’s statements. Therefore, if the difference is strong due to the strength of the proof, the view is expressed with al-Asahh. If the difference is weak, due to the weakness of the proof, the view is expressed with al-Sahih.
4. The invalidity of its opposing view – meaning that the view in opposition to the al-Sahih is weak and one does not act upon it but acts upon the al-Sahih.
Closing note;
We have used the term al-Madhhab, therefore we feel it befitting to briefly explain what it means:
Al-Madhhab- means- that when the companions of Imam al-Shafi’i differ over the Madhhab’s narration, they express the al-Rajih through the term al-Madhhab. An example of this is when some companions narrate a difference of opinions and others narrate that there isn’t a difference of opinion or that the matter is decided. Another example is when some companions narrate that there is a difference regarding the sayings of Imam al-Shafi’i while others narrate it as a difference regarding the views of the companions. Al-Madhhab is considered the al-Rajih and the view opposing it is al-Marjuh and is not practiced upon.
For further information regarding the technical terminology and what they entail, please see Imam al-Nawawi’s al Majmu, Minhaj al-Talibin, Sheikh Sulayman al-Kurdi’s al-Fawa’id al-Madaniyyah or Sayyid ‘Alawi al-Saqqaf’s abridgement al-Fawa’id al Makkiyyah.
And Allah Ta’Ala knows best.
Bibliography:
Al-Nawawi, Abu Zakariyya, al-Majmu’ Sharh al-Muhadhdhab, Beirut, Lebanon: Dar al-Fikr, 2000.
Al-Ramli, Shams al-Din Ahmad, and ‘Ali Shabramillisi, Nihayat al-Muhtaj ila Sharh al-Minhaj with al-Shabramillis’ glosses, Beirut, Lebanon: Dar al-Fikr, 2004.
Al-Kurdi, Muhammad bin Sulayman, al-Hawashi al-Madaniyyah, Surabaya, Indonesia: al-Hidayah, 1977
Al-Bujayrmi, Sulayman, Tajrid li-Naf’ al-‘Abid, Beirut, Lebanon: Dar al-Fikr, 2005
Al-Ahdal, Ahmand Mayqari Shumaylah, Sullam al-Muta’llim al-Muhtaj, unknown publisher.
Mahfudh, Ahmad Sahl, al-Thamarat al-Hajaniyyah, Kediri, Indonesian: Dar al-Salam.
BismiLlahir Rahmanir Rahim, al HamduliLlahir Rabbi-l Alamin. wa Salla Allahu ‘ala Sayyidina Muhammad wa ‘Ala Alihi wa Sahbihi wa Sallam.
The prayer is considered the best bodily act of worship, the obligatory prayer being the best obligatory act and the supererogatory prayer being the best supererogatory act. Normally, the prayer can be obligatory or recommended, though at times even forbidden. This treatise deals with the latter instance. I have drawn upon the Reliance of the Traveler and highlighted it’s text in bold and whenever I have made use of another text or have added additional notes, the extractions and notes will be in regular font Insha Allah. I have added two appendixes, the first discusses the 6th time when prayer is forbidden and the second is a glossary of technical terminology in the Shafi’i Madhhab as well as a bibliography of works cited.
To commence;
Before delving into the times when the prayer is forbidden, it is necessary to define the prayer times
Prayer times
The prayer times as mentioned in Imam al-Nawawi’s Minhaj al-Talibin are five;
1. Duhr- The beginning of it’s time is after the sun’s zenith and exits when the shadow of an object is equal to the object minus the length of the shadow at the time of the sun’s zenith.
2. ‘Asr- (When the time of ‘Duhr exits) the time of ‘Asr has begun and the time of ‘Asr remains until sunset.
3. Maghrib- Maghrib enters when the sun has set and remains until the red-twilight has disappeared according to al-Imam al-Shafi’i’s old view (ar: al-Qadim) and according to his new view (ar: al-Jadid) it last long enough for one to make Wudhu, cover one’s ‘Awra, call the Adhan and Iqama and pray five Raka’ts. If one began praying in the time of Maghrib according to the al-Jadid, and lengthened the prayer until the red-twilight disappears, it is permitted according to the sound view (ar: al-Sahih). I say (i.e. Imam al-Nawawi says) the al-Qadim is the more apparent view (ar: al-Adhar) and Allah knows best.
4. ‘Isha- ‘Isha enters when the red-twilight disappears and remains until (true) dawn. The preferred times last until just before a third of the night has elapsed and according to another view, half of the night.
5. Fajr- Fajr enters with true dawn; true dawn is the light running parallel along the horizon. The time of Fajr remains until sunrise. The preferred time lasts until just before the sky becomes light.
Time when the prayer is forbidden
The reliance of the traveler says;
The prayer is unlawful and invalid: here, unlawful means prohibitively disliked (ar: Makruh Tahrim) as opposed to being just disliked (ar: Makruh Tanzih) or unlawful (ar: Haram). Normally, the Shafi’is do not make the distinction between unlawful and prohibitively disliked, normally one would find them using the terms like unlawful or disliked except in a few places, this is one of those places.
The prayer in the following times is prohibitively disliked as Imam al-Nawawi states in al-Rawdah and al-Majmu’ or disliked as he states in al-Tahqiq. The view that it is prohibitively disliked is the relied upon view (ar: al-Mu’tamad) as Sheikh Sulayman al-Bujayrmi states in his marginalia of Sheikh al-Islam’s Fath al-Wahhab. Furthermore, Sheikh Sulayman al-Bujayrmi says,” and if you say,” what is the difference between prohibitively disliked and unlawful considering that both entail a sin when done? I say, that a prohibitively disliked (act) is (that act) which is established by a proof that can be interpreted and an unlawful (act) is (that act) which is established by a decisive proof, consensus or analogy, Azizi.”
Through the usage of prohibitively disliked, we can reconcile between what ibn al-Naqib mentions in ‘Umdat al-Salik in that the prayer is unlawful (haram) and what Imam al-Nawawi mentions in Minhaj al-Talibin in that the prayer is disliked (makruh).
Regarding the difference between Imam al-Nawawi’s conflicting views regarding the prayer being prohibitively disliked or disliked, the prayer is invalid in both cases, be it prohibitively disliked (as mentioned in al-Rawdah and al-Majmu’) or disliked (as mentioned in al-Tahqiq). It is important to not that the difference between prohibitively disliked and disliked is that the first entails a sin and the second does not.
The author of Reliance of Traveler then goes on to explain the five times when the prayer is forbidden. They are of two categories, three of which are connected to time without looking at who has prayed the prayer and who hasn’t and the remaining two are connected to the one who has prayed the prayer, as Imam Ibn Hajar mentions in his Manhaj al-Qawim sharh Masa’il al-Ta’lim. The meaning of the second category is explained by Imam al-Nawawi in al-Majmu’ when he says that the disliked time does not enter merely by time, rather it only enters when the Fajr and ‘Asr prayers have been performed.
The author of Reliance begins with the first category, the basis of which, as mentioned by Abu Ishaq al-Shirazi in al-Muhadhdhab, is the Hadith related by ‘Uqbah bin ‘Amir (may Allah be pleased with him) who said (in meaning), “The messenger of Allah (Prayers and peace upon him) used to prohibit us from prayer or burying our deceased at three times;
1. When the sun rises until it has fully risen.
2. Noon.
3. When the sun is going to set.
1. from sunrise until the sun is a spear’s length above the horizon (N: meaning when a distance equal to the sun’s diameter appears between the sun and the horizon); Imam al-Nawawi says in al-Majmu’, “and know! That the disliked ness (of prayer) at sunrise extends until the sun has risen a spear’s length.” This is the sound view (ar: al-Sahih), the author (i.e. Abu Ishaq al-Shirazi) affirmed it in al-Tanbih as well as the majority of scholars (ar: al-Jamhur). Those of Khurasan narrate an opinion that the disliked ness (of prayer at sunrise) disappears when the sun’s disk has completely risen.
2. from the time the sun is at its highest point in the sky until it moves on; i.e. when one is certain that the sun is at its highest point (ar: al-Istiwa’), if one doubts about whether or not the sun is at it’s highest point then the prayer is not prohibitively disliked because the original ruling is that the Istiwa’ is not present, as Sheikh ‘Ali al-Shabramallisi states in this marginalia of Imam Ahmad al-Ramli’s Nihayat al-Muhtaj. Imam al-Ramli says in his aforementioned commentary of Minhaj al-Talibin that the time of Istiwa’ is short there being no room for the prayer (when the sun is at its highest point) and it almost goes unnoticed until the sun moves beyond it (i.e. al-Istiwa’) only that it is possible for a person to make the opening Takbir (at the time of Istiwa’) in which case the prayer is invalid. Similarly, Imam Ibn Hajar says in Manhaj al-Qawim that the time of Istiwa’, despite being extremely narrow, still gives room for the opening Takbir (like we have stated above, the prayer is invalid when the opening Takbir coincides with Istiwa’. Sheikh Sulayman al-Kurdi affirms this in his marginalia of Manhaj al-Qawim.
3. from when the sun yellows before sunset until after it has set; This is the last prayer time that is forbidden due to being connected with time.
The author concludes with the second and final category of the times when prayer is forbidden, the basis of which, again mentioned by Abu Ishaq al-Shirazi in al-Muhadhdhab, is the Hadith of Ibn ‘Abbas (May Allah be please with both of them) that the Prophet (Prayers and peace upon him) prohibited the prayer after ‘Asr until the sun has set and after Subh until the sun has risen. Imam Muslim related it.
4. after praying the current dawn prayer (subh); i.e. until the sun has risen a spear’s length as Imam al-Nawawi mentions in his Minhaj.
5. after praying the current midafternoon prayer (‘asr); (even if one joins Duhr and ‘Asr in the time of Duhr as Imam al-Ramli and others mention) i.e. until the sun has set. The reason for this prohibition is the Hadith related by Imam Muslim, “Verily the sun rises and sets between the horns of Shaytan.” And at that time, the disbelievers prostrate to the sun.
Sheikh Sulayman al-Bujarymi states that there is a 6th time when the prayer is prohibitively disliked and that is when the orator ascends to the Mimbar. In addition, Imam al-Ramli mentions that some ‘Ulama add two other times when the prayer is prohibitively disliked and they are;
1. After dawn until the prayer.
2. After sunset until the prayer.
The well-known view of the Madhhab is that the disliked ness is just disliked (i.e. makruh tanzih) and not prohibitively disliked.
The exceptions
Exceptions (meaning, the following prayers are not prohibitively disliked no matter what time they are offered in) to the above are;
1. Prayers with a particular reason or a reason which precedes the prayer or coincides with the prayer, the author signals to the former by saying;
It is permissible at the above times to offer nonobligatory prayers that are performed for a particular reason, such as the funeral prayer, greeting the mosque, or the two raka’as that are sunna after ablution (wudu); and is also permissible to make up missed prayers; though one may not perform the two rak’as that are sunna before entering the state of pilgrim sanctity (ihram).
Imam al-Nawawi says in al-Majmu’, “(the view of) our Madhhab (i.e. the Shafi’i Madhhab) is that the prayer being forbidden in the above times is only for prayers without a particular reason (ar: Nafl Mutlaq). As for prayers with a particular reason, there is no disliked ness (in offering such prayers at the above times). What is meant by “a particular reason” is that prayer which has a reason preceding the prayer.”
Other prayers with a particular reason (aside from the ones mentioned by the author, ibn Naqib, include;
a) The two rak’ats of Tawaf; the particular reason being the Tawaf which precedes the two rak’ats.
b) The prostration of Qu’ran recital and thankfulness.
Imam al-Ramli gives a few examples of prayers with a coinciding reason including;
a) The Eclipse prayer.
b) The Drought prayer.
c) Repeating the group prayer
d) Repeating the prayer of one who has made Tayammum.
The author’s saying, “though one may not perform the two rak’as that are sunna before entering the state of pilgrim sanctity (ihram).” is the sounder of two views. It is affirmed by the Jamhur , because it’s reason comes after the prayer and al-Bandiji affirmed it in Kitab al-Hajj. The second view is that the two Raka’ts of Ihram are not disliked, al-Baghawi and others narrate it. The reason being is that the intention of Ihram is a reason preceding the prayer. Imam al-Nawawi mentions that this view is strong.
2. Prayers offered in the Haram of Makkah, the author signals to this exception by saying;
It is not offensive to pray within the Meccan Sacred precinct (Haram) at any time.
The Haram of Makkah is excluded because of the following Hadith narrated by Jubayr bin Mut’am (may Allah be please with him) that the Prophet (Prayers and peace upon him) said, “O ‘tribe of ‘Abd Manaf, none of you are prevented from making Tawaf in the house (i.e. Ka’ba) nor praying in (the Ka’ba) anytime one wishes, be it night or day. Abu Daud and al-Tirmidhi related it in Kitab al-Hajj and al-Nasa’I , ibn Majah and others in Kitab al-Salah. This (Hadith) is the wording of al-Tirmidhi and he said that the Hadith is Hasan Sahih.
Imam al-Nawawi says in al-Majmu’, and our companions said, that the prayer in Makkah in these times is not disliked, whether the prayer is the two raka’ts of Tawaf or not. This is the sound and well-know view according to them. There exists an opinion that the only prayer which is permitted is the two raka’ts of Tawaf, those of Khurasan relate it, as well as a group of those of ‘Iraq, among them are Sheikh Abu Hamid, al-Bandiji, al-Mawardi and the author of al-Hawi narrated it from Abu Bakr al-Qaffal al-Shashi. The Madhhab is the first view (i.e. that the exception is not restricted to the two raka’ats of Tawaf). The view in opposition to the al-Sahih is that prayer in Makkah (in these times) is disliked given the generality of the Ahadith. Imam al-Ramli mentions this in Nihayah.
Furthermore, Imam al-Nawawi says, what is meant by Makkah, is the city and the entire Sacred Precinct and its surroundings. According to another view, it is only permitted to perform the prayer in the city itself and not the rest of the Sacred Precinct. A third view, related by the author of al-Hawi from al-Qaffal al-Shashi is that the prayer is only valid in the Masjid which surrounds the Ka’ba and not the outskirts, such as the houses in Makkah and the rest of the Sacred Precinct. The sound view is the first (i.e. the al-Sahih is that what is meant by Makkah is the city, the entire Sacred Precinct and its surroundings).
The al-Sahih view that we have related above from al-Majmu’ is that it is not prohibitively disliked to offer prayers with a particular reason at any time in the Haram of Makkah.
However, is it better not to do (ar: Khilaf al-Awla)?
According to Imam ibn Hajar in his Manhaj al-Qawim and similarly in his Tuhfat al-Muhtaj and al-Imdad, it is not Khilaf al-Awla. The reason being is that the difference of opinion (i.e. of whether or not prayers offered at the prohibited times in the Haram are lawful or unlawful) is weak. Sheikh Sulayman al-Kurdi comments upon this statement of Imam Ibn Hajar by saying, “Because one does not consider a difference of opinion when it opposes an established Sunnah.
Imams Sheikh al-Islam Zakariyya al-Ansari, Sheikh al-Khatib al-Shirbini, Imam ibn Hajar in Fath al-Jawad and Imam al-Ramli held the view that it is Khilaf al-Awla so as to escape the difference of opinion of those who held it to be unlawful, such as Abu Hanifah and Malik. Imam al-Ramli himself says in Nihayat al-Muhtaj, “surely it is Khilaf al-Awla just as al-Mahamili relates in Maqna’ so as to escape the difference of opinion.”
The final exception is the prayer offered when the sun is at it’s zenith on Fridays, the author signals to this by saying;
Nor is it offensive to pray when the sun is at its zenith on Fridays (N: whether in the Sacred Precinct or elsewhere).
Prayers (i.e. ones with a particular reasons) offered at the time of Istiwa’ are not prohibitively disliked on Fridays, even if one does not attend the Friday Prayer as Imam al-Ramli mentions in Nihayah. However, Imam Abu Ishaq al-Shirazi in al-Muhadhdhab, relates two views regarding one who does not attend the Friday Prayer. The first view is that it is permissible and the second that it is not.
Imam al-Nawawi mentions three more views in his commentary (i.e. al-Majmu’) and explains which of these five is soundest (ar: al-Asahh);
1. That prayer is permissible for everyone, without any disliked ness, at any time on Friday.
2. The soundest view - that the prayer is permitted for everyone at the time of Istiwa’ specifically, regardless if one attends the prayer or not. (view number one doesn’t differentiate between Istiwa’ and other during times during Friday, whereas the second view does draw the distinction), this view is what Imam Ramli mentions above in his Nihayah.
3. That the prayer is permissible for the one who attend the Friday Prayer and not anyone else. Al-Qadhi Abu al-Tayyib regarded this view to be sound.
4. That the prayer is permissible for the one who attend the Friday Prayer and is overcome by sleep.
5. That the prayer is permissible for the one who attends the Friday Prayer, is overcome by sleep and arrived early.
Conclusion,
We have concluded our brief treatise regarding times when the prayer is forbidden. We have explained the prayers times, defined the meaning of Unlawful and prohibitively disliked, elucidated the times when prayer is forbidden and some exceptions to the latter.
If we can summarize what we have mentioned above in a few statements, we can say that; Prayers without a particular reason are prohibitively disliked according to the relied upon view (as mentioned in al-Rawdah and al-Majmu, and related by Sheikh al-Islam in Fath al-Wahhab , Imam al-Ramli in Nihayat al-Muhtaj and others) at the five times mentioned above (or six times as Sheikh Sulayman al-Bujayrmi mentions) with the exception of prayers with a particular reason (be it a reason preceding the prayer or coinciding with the prayer), prayers offered in the Haram of Makkah at any time or prayers offered at the time of Istiwa on Friday.
Allah Ta ‘Ala knows best
The needy one,
Mahmud Adam
2/11/2010
Appendix one
The 6th time when prayer is forbidden
As we related above, from Sheikh Sulayman al-Bujayrmi, there is a 6th time when prayer is forbidden. One will find this issue discussed in the chapter dealing with the Friday Prayer and not the section dealing with times when the prayer is forbidden, except it in a few work such as al-Muqaddimat al-Hadhramiyyah by Sheikh BaFadhl.
Regarding the 6th time, Imam Ahmad al-Ramli says in Nihayat al-Muhtaj, it is *prohibitively disliked, by scholarly consensus as mention by al-Mawardi and others, for any of the Friday Prayer attendees to offer supererogatory prayers *after the orator has ascended to the Mimbar and is seated upon it, as mentioned in al-Majmu’.
*Sheikh ‘Ali al-Shabramillisi comments upon Imam al-Ramli’s statement “prohibitively disliked” by saying, “and the disliked ness continues until the sermon and what follows it are complete.”
As for the time between the orator ascending and sitting, it is not forbidden to offer prayers at such time as Sheikh ‘Ali al-Shabramallisi notes.
Both the obligatory prayer, even a make-up, and optional prayers are unlawful and invalid at this time. When one is praying when the orator is ascending to the mimbar and seated upon it, it is obligatory to pray one’s prayer quickly as Imam al-Ramli relates from Sheikh Nasr. Moreover, Imam ibn Hajar mentions in Manhaj al-Qawim that it is unlawful to lengthen the prayer that one began before the orator ascended to the Mimbar. Thereafter, Imam ibn Hajar says that it is not permitted for the one entering to pray any prayer except two rak’ats of greeting the Masjid (ar: Tahiyyat al-Masjid). This is the exception to the praying being prohibitively disliked at the above time.
Similary, Imam al-Ramli mentions that the exception (to the above) is Tahiyyat al-Masjid for the one entering the Masjid while the orator is on the Mimbar. (In this case) it is Sunnah for him to perform Tahiyyat al-Masjid and it is obligatory for him to keep it short. What is meant by “keeping it short”, as Imam al-Ramli explains, is confining oneself to the integrals (of the prayer) and not praying fast as al-Zarkashi has mentioned. However, the sounder view (ar: al-Awjah) is that “keeping it short” means leaving what is customarily considered long. Sheikh ‘Ali al-Shabramillisi comments upon this last statement by saying, i.e. one may read a short Surah after Surat al-Fatihah.
The Jurists specifically mention two rak’ats, what if one performs more than that?
Imam al-Ramli says, “And one may not pray more than two rak’ats in any case.” Sheikh Sulayman al-Kurdi affirms this view by saying, and more than two rak’ats are invalid.
Another problem comes up; what if one enters the Masjid and the orator isn’t delivering the Friday Sermon?
Imam al-Ramli says, “if one deems it most likely that by praying Tahiyyat al-Masjid one will miss the opening Takbir with the Imam, then one does not pray it (al-Shabramillisi adds, as a recommendation, i.e. not a prohibition. However, Imam Ibn Hajar clearly states that it is disliked in Manhaj al-Qawim), rather one stands until the prayer commences. One does not sit (in such a scenario) so to avoid sitting before praying Tahiyyat al-Masjid. Furthermore, Ibn al-Rif’ah says that if one prayed in this case (mentioned by Imam al-Ramli) then it is recommended for the Imam to lengthen the Friday Sermon’s speech to the extent that (the one praying Tahiyyat al-Masjid) can complete it. Sheikh al-Islam said, and that which he mentioned (i.e. Ibn al-Rif’ah) has been laid down in al-Umm. Nihayat al-Muhtaj
And Allah Ta ‘Ala knows best.
Appenix two
Technical terminology in the Shafi’i Madhhab
The luminaries of the Shafi’i Madhhab have specific technical terminology in their works denoting the views representing the Madhhab and views that are differed over. We have mentioned some of them in our treatise above, therefore, we deem it necessary to explain what these technical terms mean and what they exactly entail.
We have drawn upon the introduction of Imam al-Nawawi’s Minhaj with Imam al-Ramli’s commentary, Ahmad Mayqari al-Ahdal’s Sullam al-Muta’llim al-Muhtaj with further notes from Sheikh Ahmad Sahl Mafudh’s al-Thamarat al-Hajaniyyah.
Al-Adhar and al-Mashhur
Imam al-Nawawi (may Allah be please with him) says in Minhaj al-Talibin, “Whenever I say, “in the more apparent view” (ar: fi al-Adhar) or “the well known view” (ar: al-Mashhur) then (the conflicting views ) are from two sayings or many sayings (ar: Aqwal)” (Imam al-Ramli: of Imam al-Shafi’i, may Allah be please with him, furthermore, the two views can be from the new school (ar: al-Jadid) or the old school (ar: al-Qadim) or one of the views can be from the new school and one of them from the old school. Imam al-Shafi’i could have said both views at two different times or at one particular time, one of the views may be preponderant or it may not be. Nihayat al-Muhtaj.)
Thereafter, Imam al-Nawawi says, “and if the difference (between the views) is strong (strength of one view over the other here is determined by the strength of the proof which Imam al-Shafi’i relied upon, as Sheikh Sahl Mahfudh mentions) then I say al-Adhar (Imam al-Ramli: signifying the apparentness of the view in opposition).
Sheikh Ahmad al-Ahdal says that four things are drawn from the term al-Adhar;
1. Al-Khilafiyyah – meaning that the legal problem bears a difference of opinion.
2. Al-Arjahiyyah – meaning that in the legal problem, there is one preponderant view (ar: al-Rajih) and one non-preponderant view (ar: al-Marjuh). The preponderant view is the one mentioned and the view in opposition is the non-preponderant view.
3. That the difference (in the views) is from two sayings of Imam al-Shafi’i or various sayings and not from the views of his companions.
4. The apparentness of the opposite view- meaning that the opposite view is apparent in and of itself, despite the fact that the relied upon view in legal verdict and ruling are according to the al-Adhar.
What if the difference is weak?
Imam al-Nawawi says, and if not (Imam al-Ramli: such that the difference is weak), then (I say) al-Mashhur (Imam al-Ramli: signaling to the peculiarity of the opposing view due to the weakness of its proof).
Secondly, Sheikh Ahmad al-Ahdal says that four things are drawn from the term al-Mashhur;
1. Al-Khilafiyyah- meaning that the legal problem bears a difference of opinion.
2. Al-Arjahiyyah – meaning that in the legal problem, there is one preponderant view and one non-preponderant view. The preponderant view is the one mentioned and the view in opposition is the non-preponderant view.
3. That the difference (in the views) is from two sayings of Imam al-Shafi’i or various sayings and not from the views of his companions.
4. The peculiarity of the opposing view – meaning that it is hidden and unknown. Therefore, the view opposing the al-Mashhur is weak.
Al-Asahh and al-Sahih
Imam al-Nawawi says, “and whenever I say, “the soundest view (ar: al-Asahh) or the sound view (ar: al-Sahih), then (the difference) is from two views or various views. (Imam al-Ramli: of the companions of Imam al-Shafi’i) And if the difference is strong, then I say al-Asahh (Imam al-Ramli: signaling to the validity of its opposing view), otherwise (such that the difference is weak, as in the case of al-Mashur, I say) al-Sahih (Imam al-Ramli: signaling to the invalidity of its opposing view). Sheikh Ahmad Sahl Mahfudh mentions that for this reason, one does not express the Aqwal with the term al-Sahih out of respect to Imam al-Shafi’i.
Thirdly, Sheikh Ahmad al-Ahdal says that four things are drawn from the term al-Asahh;
1. Al-Khilafiyyah- meaning that the legal problem bears a difference of opinion.
2. Al-Arjahiyyah – meaning that in the legal problem, there is one preponderant view and one non-preponderant view. The preponderant view is the one mentioned and the view in opposition is the non-preponderant view.
3. That the difference is from a view of the companions of Imam al-Shafi’i, deduced from Imam al-Shafi’i principles, stipulations and at times they exercised Ijtihad in some of their views. Therefore, the difference is between his companions in a legal problem. At times, the companions stood alone in their view, such as al-Muzani and Abu Thawr, so their Aqwal are not considered views in the Madhhab.
4. The validity of the opposing view because of the strength of the difference due to the might of the opposing view’s proof.
Lastly, Sheikh Ahmad al-Ahdal says that four things are drawn from the term al-Sahih;
1. Al-Khilafiyyah- meaning that the legal problem bears a difference of opinion.
2. Al-Arjahiyyah – meaning that in the legal problem, there is one preponderant view and one non-preponderant view. The preponderant view is the one mentioned and the view in opposition is the non-preponderant view.
3. That the difference is a view from the companions deduced from Imam al Shafi’i’s statements. Therefore, if the difference is strong due to the strength of the proof, the view is expressed with al-Asahh. If the difference is weak, due to the weakness of the proof, the view is expressed with al-Sahih.
4. The invalidity of its opposing view – meaning that the view in opposition to the al-Sahih is weak and one does not act upon it but acts upon the al-Sahih.
Closing note;
We have used the term al-Madhhab, therefore we feel it befitting to briefly explain what it means:
Al-Madhhab- means- that when the companions of Imam al-Shafi’i differ over the Madhhab’s narration, they express the al-Rajih through the term al-Madhhab. An example of this is when some companions narrate a difference of opinions and others narrate that there isn’t a difference of opinion or that the matter is decided. Another example is when some companions narrate that there is a difference regarding the sayings of Imam al-Shafi’i while others narrate it as a difference regarding the views of the companions. Al-Madhhab is considered the al-Rajih and the view opposing it is al-Marjuh and is not practiced upon.
For further information regarding the technical terminology and what they entail, please see Imam al-Nawawi’s al Majmu, Minhaj al-Talibin, Sheikh Sulayman al-Kurdi’s al-Fawa’id al-Madaniyyah or Sayyid ‘Alawi al-Saqqaf’s abridgement al-Fawa’id al Makkiyyah.
And Allah Ta’Ala knows best.
Bibliography:
Al-Nawawi, Abu Zakariyya, al-Majmu’ Sharh al-Muhadhdhab, Beirut, Lebanon: Dar al-Fikr, 2000.
Al-Ramli, Shams al-Din Ahmad, and ‘Ali Shabramillisi, Nihayat al-Muhtaj ila Sharh al-Minhaj with al-Shabramillis’ glosses, Beirut, Lebanon: Dar al-Fikr, 2004.
Al-Kurdi, Muhammad bin Sulayman, al-Hawashi al-Madaniyyah, Surabaya, Indonesia: al-Hidayah, 1977
Al-Bujayrmi, Sulayman, Tajrid li-Naf’ al-‘Abid, Beirut, Lebanon: Dar al-Fikr, 2005
Al-Ahdal, Ahmand Mayqari Shumaylah, Sullam al-Muta’llim al-Muhtaj, unknown publisher.
Mahfudh, Ahmad Sahl, al-Thamarat al-Hajaniyyah, Kediri, Indonesian: Dar al-Salam.
Sunday, January 17, 2010
audio lessons by Sheikh Hasan Hitou
Find links to audio lessons by Sheikh Hasan Hitou below :
1: Mughni al-Muhtaj : http://www.almostaneer.com/sounds.aspx?id=7
2: Sharh Sahih Muslim: http://www.almostaneer.com/sounds.aspx?id=2
3: Minhaj al-Wusul: http://www.almostaneer.com/sounds.aspx?id=9
4: al-Wajiz fi-Usul al-Tashri'al-Islami: http://www.almostaneer.com/sounds.aspx?id=3
5: Comparative Fiqh of Fasting: http://www.almostaneer.com/sounds.aspx?id=4
6: Qu'ranic Miracles: http://www.almostaneer.com/sounds.aspx?id=11
1: Mughni al-Muhtaj : http://www.almostaneer.com/sounds.aspx?id=7
2: Sharh Sahih Muslim: http://www.almostaneer.com/sounds.aspx?id=2
3: Minhaj al-Wusul: http://www.almostaneer.com/sounds.aspx?id=9
4: al-Wajiz fi-Usul al-Tashri'al-Islami: http://www.almostaneer.com/sounds.aspx?id=3
5: Comparative Fiqh of Fasting: http://www.almostaneer.com/sounds.aspx?id=4
6: Qu'ranic Miracles: http://www.almostaneer.com/sounds.aspx?id=11
Friday, January 8, 2010
links to some of Sheikh al-Islam's works
Below are links to a few works by Sheikh al-Islam Zakariyya al-Ansari:
1. Asna al-Mutalib, which is his commentary of Ibn al-Muqri's abridgement of al-Nawawi's Rawdhat al-Talibin, entitled Rawd al-Talib. Imam Shams al-Ramli's father, al-Shihab al-Ramli, wrote a voluminous Hashiyah upon the Asna and its printed by Dar al-Kutub al-Ilmiyyah. http://feqh.al-islam.com/Display.asp?DocID=59&MaksamID=1&ParagraphID=1&Sharh=0
2. Sharh al-Bahjah, Sheikh al-Islam's commentary of ibn al-Wardi's versification of al-Hawi: http://feqh.al-islam.com/Display.asp?DocID=60&MaksamID=1&ParagraphID=1&Sharh=0. This works is also available in a DKI print. http://feqh.al-islam.com/Display.asp?DocID=60&MaksamID=1&ParagraphID=1&Sharh=0.
3. Fath al-Wahhab, Sheikh al-Islam's brilliant commentary of his own abridgement of Minhaj al-Talibin entitled Manhaj al-Tullab. http://www.almeshkat.net/books/open.php?cat=40&book=1180. Two Hashiyahs of this works are popular and widely available, one of them by Sheikh Sulayman al-Bujayrmi and the other by Sheikh Sulayman al-Jamal.
1. Asna al-Mutalib, which is his commentary of Ibn al-Muqri's abridgement of al-Nawawi's Rawdhat al-Talibin, entitled Rawd al-Talib. Imam Shams al-Ramli's father, al-Shihab al-Ramli, wrote a voluminous Hashiyah upon the Asna and its printed by Dar al-Kutub al-Ilmiyyah. http://feqh.al-islam.com/Display.asp?DocID=59&MaksamID=1&ParagraphID=1&Sharh=0
2. Sharh al-Bahjah, Sheikh al-Islam's commentary of ibn al-Wardi's versification of al-Hawi: http://feqh.al-islam.com/Display.asp?DocID=60&MaksamID=1&ParagraphID=1&Sharh=0. This works is also available in a DKI print. http://feqh.al-islam.com/Display.asp?DocID=60&MaksamID=1&ParagraphID=1&Sharh=0.
3. Fath al-Wahhab, Sheikh al-Islam's brilliant commentary of his own abridgement of Minhaj al-Talibin entitled Manhaj al-Tullab. http://www.almeshkat.net/books/open.php?cat=40&book=1180. Two Hashiyahs of this works are popular and widely available, one of them by Sheikh Sulayman al-Bujayrmi and the other by Sheikh Sulayman al-Jamal.
Re-print of al-Kurdi's al-Fawa'id al-Madaniyyah
As Salamu alaikum,
al-Fawa'id al-Madaniyyah has recently been re-printed by publishing house, Dar al-Faruq. It is available through neelwafurat http://www.neelwafurat.com/itempage.aspx?id=egb130321-5133265&search=books
al-Fawa'id al-Madaniyyah has recently been re-printed by publishing house, Dar al-Faruq. It is available through neelwafurat http://www.neelwafurat.com/itempage.aspx?id=egb130321-5133265&search=books
Sheikh Muhammad bin Sulaiman al-Kurdi
Martin van Bruinessen writes,
Sleman Kurdi or, more correctly, Muhammad b. Sulayman al-Kurdi, was born in Damascus in 1715 and at a very young age followed his father to Medina, where he spent most of his life and died in 1780. He became the city's Shafi`i mufti and wrote several important fiqh works. The one that is best known in Indonesia (and is still being reprinted there) is his Al-hawashi al-madaniyya, an extensive commentary on Ba-Fadl's Al-muqaddima al-hadramiyya — or rather a supercommentary on an earlier commentary by Ibn Hajar, Minhaj al-qawîm. There also exists an even more substantial version of Kurdi's commentary, incorporating many additional glosses, that is entitled Al-mawâhib al-madaniyya. This book is not in general use now but it has a great reputation among specialists. It appears to have appealed especially to Indonesian `ulama studying or resident in Mecca and Medina, for it was printed together with the major Indonesian contribution to the subject, Mahfuz al-Tarmasi's commentary on the Minhaj al-qawîm.[39] end of quote.
An unpublished biography of Sheikh Muhammad al-Kurdi lists Sheikhs al-Shams Muhammad Sa'id Sunbul Mufti of Shafi'is in Makkah, Muhammad Abu Tahir al-Kawrani, Sayyid 'Abd Allah al-Mahdili al-Zabidi, Sayyid Husain bin 'Umar al-'Alawi, Sayyid Hamid bin 'Umar, Mustafa bin Kamal al-Din al-Bakri, al-Shams Muhammad al-Dimyati and Shihab al-Jawhari to be among his teachers.
His well-known works includes; His Hawashi on Sheikh Ibn Hajar's commentary of al-Muqaddimat al-Hadramiyyah, known as al-Sughra, al-Wusta and al-Kubra. Al-Wusta, or al-Hawashi al-Madaniyyah as it is popularly known, is the Hashiyah that is published and widely available. al-Sughra, or al-Maslak al-'Adl, and al-Kubra, or al-Mawahib al-Madaniyyah are not published as far as I know. The latter work can be found here :http://makhtota.ksu.edu.sa/makhtota/991/4. Another work of his that is very popular is al-Fawa'id al-Madaniyyah which was abriged by Sayyid 'Alawi al-Saqqaf in his al-Fawa'id al-Makkiyyah.
Some of the later works in the Shafi'i Madhhab draw heavily from al-Kurdi's Hawashi such as, Sayyid 'Alawi Saqqaf's Hashiyah of Fath al-Mu'in. It is not a far stretch to say that no less than 50% of the Tarshih is actually the text of al-Kurdi's work. Other works that draw upon al-Kurdi are I'anat al-Talibin and Bushra al-Karim.
Sleman Kurdi or, more correctly, Muhammad b. Sulayman al-Kurdi, was born in Damascus in 1715 and at a very young age followed his father to Medina, where he spent most of his life and died in 1780. He became the city's Shafi`i mufti and wrote several important fiqh works. The one that is best known in Indonesia (and is still being reprinted there) is his Al-hawashi al-madaniyya, an extensive commentary on Ba-Fadl's Al-muqaddima al-hadramiyya — or rather a supercommentary on an earlier commentary by Ibn Hajar, Minhaj al-qawîm. There also exists an even more substantial version of Kurdi's commentary, incorporating many additional glosses, that is entitled Al-mawâhib al-madaniyya. This book is not in general use now but it has a great reputation among specialists. It appears to have appealed especially to Indonesian `ulama studying or resident in Mecca and Medina, for it was printed together with the major Indonesian contribution to the subject, Mahfuz al-Tarmasi's commentary on the Minhaj al-qawîm.[39] end of quote.
An unpublished biography of Sheikh Muhammad al-Kurdi lists Sheikhs al-Shams Muhammad Sa'id Sunbul Mufti of Shafi'is in Makkah, Muhammad Abu Tahir al-Kawrani, Sayyid 'Abd Allah al-Mahdili al-Zabidi, Sayyid Husain bin 'Umar al-'Alawi, Sayyid Hamid bin 'Umar, Mustafa bin Kamal al-Din al-Bakri, al-Shams Muhammad al-Dimyati and Shihab al-Jawhari to be among his teachers.
His well-known works includes; His Hawashi on Sheikh Ibn Hajar's commentary of al-Muqaddimat al-Hadramiyyah, known as al-Sughra, al-Wusta and al-Kubra. Al-Wusta, or al-Hawashi al-Madaniyyah as it is popularly known, is the Hashiyah that is published and widely available. al-Sughra, or al-Maslak al-'Adl, and al-Kubra, or al-Mawahib al-Madaniyyah are not published as far as I know. The latter work can be found here :http://makhtota.ksu.edu.sa/makhtota/991/4. Another work of his that is very popular is al-Fawa'id al-Madaniyyah which was abriged by Sayyid 'Alawi al-Saqqaf in his al-Fawa'id al-Makkiyyah.
Some of the later works in the Shafi'i Madhhab draw heavily from al-Kurdi's Hawashi such as, Sayyid 'Alawi Saqqaf's Hashiyah of Fath al-Mu'in. It is not a far stretch to say that no less than 50% of the Tarshih is actually the text of al-Kurdi's work. Other works that draw upon al-Kurdi are I'anat al-Talibin and Bushra al-Karim.
Works highlighting the differences between Imam Ibn Hajar and Imam al-Ramli
BismiLlahir Rahmanir Rahim
There are a few works that are solely dedicated to illustrating the differences between Imams Ibn Hajar and al-Ramli.
One of these works is BaSabrayn's Ithmid al-'Aynayn. The author was a student of Sheikh Sa'id Ba'Ishn, author of Bushra al-Karim, and He basically noted down all of the points of difference between Ibn Hajar, Ramli and other Muta'khirin that his teacher mentioned in Bushra (a commentary of Bafadl's Muqaddimat al-Hadramiyyah). This text is a useful tool if one wants to see a point of Khilaf but doesn't want to spend extra lengths of time searching through the 500 + pages which is Bushra.
The downside to the Ithmid is that it only covers the differences related to the sections of worship, this is due to the fact that he drew from his teacher's commentary dealing in Fiqh al-'Ibadat alone.
Dar al-Fikr prints this work on it's own while most prints of Sayyid Mashhur's Bughyat al-Mustarshidin will include it in it's glosses.
The next work is more advantageous than the previous work, in which the author is said to be very meticulous. The work is entitled al-Manhal al-Nadhakh, by the Kurdish 'Alim 'Umar ibn al-Qaradhaghi
It covers all chapters of Fiqh and is said to be very useful. The work doesn't confine itself to the differences between the two Sheikhs alone. This work is printed by Dar al-Basha'ir.
Another work is Fath al-'Aliy by the Faqih, 'Umar BaFaraj. This work seems to confine itself to the Khilaf between Ibn Hajar and Ramli. It has explanatory notes by Sheikh Hasan Hitou's daughter and is published by Dar al-Minhaj.
There are a few works that are solely dedicated to illustrating the differences between Imams Ibn Hajar and al-Ramli.
One of these works is BaSabrayn's Ithmid al-'Aynayn. The author was a student of Sheikh Sa'id Ba'Ishn, author of Bushra al-Karim, and He basically noted down all of the points of difference between Ibn Hajar, Ramli and other Muta'khirin that his teacher mentioned in Bushra (a commentary of Bafadl's Muqaddimat al-Hadramiyyah). This text is a useful tool if one wants to see a point of Khilaf but doesn't want to spend extra lengths of time searching through the 500 + pages which is Bushra.
The downside to the Ithmid is that it only covers the differences related to the sections of worship, this is due to the fact that he drew from his teacher's commentary dealing in Fiqh al-'Ibadat alone.
Dar al-Fikr prints this work on it's own while most prints of Sayyid Mashhur's Bughyat al-Mustarshidin will include it in it's glosses.
The next work is more advantageous than the previous work, in which the author is said to be very meticulous. The work is entitled al-Manhal al-Nadhakh, by the Kurdish 'Alim 'Umar ibn al-Qaradhaghi
It covers all chapters of Fiqh and is said to be very useful. The work doesn't confine itself to the differences between the two Sheikhs alone. This work is printed by Dar al-Basha'ir.
Another work is Fath al-'Aliy by the Faqih, 'Umar BaFaraj. This work seems to confine itself to the Khilaf between Ibn Hajar and Ramli. It has explanatory notes by Sheikh Hasan Hitou's daughter and is published by Dar al-Minhaj.
curriculum of Ribat Tarim
as Salamu alaikum,
This is the typical Fiqh curriculum for a student in Ribat Tarim, in the following order a student will read;
al-Risalat al-Jamia'h
Safinat al-Naja
al-Mukhtasar al-Latif
al-Muqaddimat al-Hadramiyyah
Matn Abi Shuja'a
Sharh ibn Qasim al-Ghazzi upon Abi Shuja'a
Safwat al-Zubad
'Umdat al-Salik
Fath al-Mu'in
Minhaj al-Talibin
Fath al-Wahhab
In Ribat, two Fiqh works are studied at the same time. There are two periods of Fiqh per-day, except for the months following Ramadhan until after Dhul-Hijjah where Nahw takes the place of the second Fiqh period. So while one is reading Matn Abi Shuja'a after 'Asr, one will also be studying al-Muqaddimat al-Hadramiyyah in the evening.
Aside from the above works, a student can find extra classes doing al-Yaqut an-Nafis, al-Tanbih etc.
This is the typical Fiqh curriculum for a student in Ribat Tarim, in the following order a student will read;
al-Risalat al-Jamia'h
Safinat al-Naja
al-Mukhtasar al-Latif
al-Muqaddimat al-Hadramiyyah
Matn Abi Shuja'a
Sharh ibn Qasim al-Ghazzi upon Abi Shuja'a
Safwat al-Zubad
'Umdat al-Salik
Fath al-Mu'in
Minhaj al-Talibin
Fath al-Wahhab
In Ribat, two Fiqh works are studied at the same time. There are two periods of Fiqh per-day, except for the months following Ramadhan until after Dhul-Hijjah where Nahw takes the place of the second Fiqh period. So while one is reading Matn Abi Shuja'a after 'Asr, one will also be studying al-Muqaddimat al-Hadramiyyah in the evening.
Aside from the above works, a student can find extra classes doing al-Yaqut an-Nafis, al-Tanbih etc.
Biography of Imam Shihab al Din al-Ramli
بسم الله الرحمن الرحيم
ترجمة الإ مام شهاب الدين الرملي
رحمه الله تعااى
al Imam Shihab al Din al Ramli
He is the Imam, ‘Alim, Sheikh of Islam, the scholar’s scholar of his time, Shihab al Din, Abu al-‘Abbas, Ahmad bin Ahmad bin Hamzah al Ramli, al-Munufi, al Misri, al-Ansari al Shafi’I, known as al-Shihab al Ramli.
He (may Allah Ta ‘Ala have mercy on Him) grew up in Allah Most High’s worship and obedience. Since His childhood, He tirelessly sought knowledge and worked very hard to attain it. No one among his peers could bear such persistence and hard work. He adhered to piety, scrupulousness, abstinence and humility.
He read Hadith, Fiqh, its principles, grammar, rhetoric and literature. His rank elevated and his prestige rose. None of his contemporaries achieved what He attained. So much so that His Sheikh, Sheikh al-Islam Zakariyya al-Ansari, permitted him to modify his writings both during his lifetime and after his death and he did not permit anyone else to do this.
Sheikh al-Islam used to say to him, “Correct what you see in my books that needs correcting and edit whatever needs to be edited and ascribe it to me.”
Al Shihab al-Din adjusted several passages of Sharh al Bahjah and Sharh al Rawd while Shiekh al Islam was alive. A group of his teachers authorized him to give fatwa and to teach. He undertook general lessons and his standing became widely known. His praise led him do widespread fame and his students came from everywhere.
Al Shihab al-Din had a sharp intellect and a pertinent understanding. He read the Quran excessively. He spoke the truth openly and didn’t fear to condemn a sin. He commanded the good and forbade evil and didn’t fear the tyranny of the oppressors.
Al Shihab al-Din may Allah Most High have mercy on Him, served himself out of humbleness. No one was able to buy any of his needs from the market place until he became old and weak. From the subtleties of character was his reverence for his teachers during their lifetime and after their death. He venerated and honored them so much so that when he’d see any of his teacher, Burhan al Din bin Abi Shareef’s companions or the companions of Shiekh al-Islam, he’d honor them saying ,”when I look at any of his companions, it is as if I am looking at the Sheikh.”
Al Imam al Shihab al Din had the good fortune of studying with the greatest scholars of his time who where lights in the various sciences. Their radiance remained luminous, illuminating the students of sacred knowledge and knowledge of Allah over the course of time.
Some of his teachers include;
Al Imam Ibn ‘Awjan
Al Imam Jalal al Din al Suyuti
Al Imam Burhan al Din ibn abi Shareef
Sheikh al Islam Zakariyya al Ansari
Al Imam al Hafidh Shams al Din al Sakhawi
Al Imam Khalid al Azhari
As for al Shihab al Din’s students, they are too many to count. Students traveled from east to west for study with him. He was the Sheikh al Shuyukh of the period of consolidation in the Shafi’I madhhab. It came to the point where he’d become leader of the Islamic sciences. Almost all of the Shafi’I scholars (of the later Shafi’is) were either his students or the students of his students.
The most prominent of his students are;
Al Imam Rajab al Ya’furi
Al Imam Shams al Din al Taniki
Al Imam Shams al Din al ‘Alqami
Al Imam ‘Abd Wahhab al Sha’rani
Al Imam ibn Hajar al Haytami
Al Imam Shams al Din Khatib al Shirbini
Al Imam Nur al Din al Nasafi
Sheikh al Islam Shihab al Din al Ghazzi
Al Imam Burhan al Din al ‘Alqami
Al Imam ibn Qasim al ‘Abbadi
Al Imam Shams al Din al Ramli
Al Imam Nur al Din al Maqdisi
Al Imam Badr al Din al Karkhi
Al Imam Ibrahim al Halabi
Al Imam Nur al Din al Zayadi
Al Imam Nur al Din al Tandatay
His writings
With his extensive knowledge in the various fields of Islamic sciences, He did not leave lengthy works, rather all of his works are beneficial short works and the bulk of these works are in the science of Fiqh.
His works include commentaries of the following;
Zahid’s Muqaddimah, commonly known as Sittin Masa’alah, by Imam Abul ‘Abbas Ahmad al Zahid.
Asna al Mutalib sharh Rawd al Talib by Sheikh al Islam.
Sharh Tahrir Tanqih al Lubab by Sheikh al Islam.
al Ajurumiyyah
Zubdat al Ulum
Baydhawi’s versification regarding marriage
Ghayat al Ma’mul sharh Waraqat al Usul by Imam al Haramayn.
Ibn ‘Imad’s versification entitled “Fath al Jawad”.
Zubad ibn Rislan entitled “Fath al Rahman.”
Tasliyah al Ka’ib bi faqd al Habib
A work regarding the conditions of the follower and Imam and the Conditions of Ablution.
Two Fatwa works, one gathered by His student, Imam Khatib al Shirbini and the other by His son, Shams al Din al Ramli.
His praise amongst the ‘Ulama;
-al Imam al Sha’rani, “He was the Imam, the God-fearing ‘Alim, the Khatimah of the Muhaqqiqin in Egypt, Hijaz and Sham.”
-al Imam bin Hajar al Haytami, “the greatest of Sheikh al Islam’s companions, the Muhaqqiq of his era by the agreement of the people of his land.”
-His son, Shams al Din al Ramli, “The Sheikh, Imam and Magnanimous Scholar. The ‘Allamah, the extremely knowledgeable Sheikh of the Masha’ikh of Islam. Al ‘Alim al Rabbani and al ‘Amil al Samadini, the Sheikh of legal verdict and teaching, the center of Fiqh.”
-al Imam Muhammad al Shawbari, “the Sheikh of the Shuyukh, the last of those deeply rooted.”
His death;
Allah Most High gave al Shihab al Din a long life. As He aged, he was still abstinent from this world and very humble. He occupied himself with knowledge by way of teaching, giving formal legal rulings, writing and commanding good and forbidding evil. He remained this way until he passed away and went on to the mercy of al Rahman in the beginning of Jumada al Akhir in the year 957.h. When news spread of His death, people gathered from everywhere, hearts filled with sadness and eyes filled with tears. On the day of Jumu’ah, the people prayed his funeral prayer at al Azhar. Al Azhar was so crowded that day that many people had to pray to funeral prayer in other places.
May Allah Most High have mercy upon Him.
Portions extracted from His biography in the introduction of Fath al Rahman bi sharh Zubad ibn Rislan.
Al Ramli, Fath al Rahman bi sharh Zubad ibn Rislan.
Jeddah, Saudi Arabiyya, Dar al Minhaj 2009
-
ترجمة الإ مام شهاب الدين الرملي
رحمه الله تعااى
al Imam Shihab al Din al Ramli
He is the Imam, ‘Alim, Sheikh of Islam, the scholar’s scholar of his time, Shihab al Din, Abu al-‘Abbas, Ahmad bin Ahmad bin Hamzah al Ramli, al-Munufi, al Misri, al-Ansari al Shafi’I, known as al-Shihab al Ramli.
He (may Allah Ta ‘Ala have mercy on Him) grew up in Allah Most High’s worship and obedience. Since His childhood, He tirelessly sought knowledge and worked very hard to attain it. No one among his peers could bear such persistence and hard work. He adhered to piety, scrupulousness, abstinence and humility.
He read Hadith, Fiqh, its principles, grammar, rhetoric and literature. His rank elevated and his prestige rose. None of his contemporaries achieved what He attained. So much so that His Sheikh, Sheikh al-Islam Zakariyya al-Ansari, permitted him to modify his writings both during his lifetime and after his death and he did not permit anyone else to do this.
Sheikh al-Islam used to say to him, “Correct what you see in my books that needs correcting and edit whatever needs to be edited and ascribe it to me.”
Al Shihab al-Din adjusted several passages of Sharh al Bahjah and Sharh al Rawd while Shiekh al Islam was alive. A group of his teachers authorized him to give fatwa and to teach. He undertook general lessons and his standing became widely known. His praise led him do widespread fame and his students came from everywhere.
Al Shihab al-Din had a sharp intellect and a pertinent understanding. He read the Quran excessively. He spoke the truth openly and didn’t fear to condemn a sin. He commanded the good and forbade evil and didn’t fear the tyranny of the oppressors.
Al Shihab al-Din may Allah Most High have mercy on Him, served himself out of humbleness. No one was able to buy any of his needs from the market place until he became old and weak. From the subtleties of character was his reverence for his teachers during their lifetime and after their death. He venerated and honored them so much so that when he’d see any of his teacher, Burhan al Din bin Abi Shareef’s companions or the companions of Shiekh al-Islam, he’d honor them saying ,”when I look at any of his companions, it is as if I am looking at the Sheikh.”
Al Imam al Shihab al Din had the good fortune of studying with the greatest scholars of his time who where lights in the various sciences. Their radiance remained luminous, illuminating the students of sacred knowledge and knowledge of Allah over the course of time.
Some of his teachers include;
Al Imam Ibn ‘Awjan
Al Imam Jalal al Din al Suyuti
Al Imam Burhan al Din ibn abi Shareef
Sheikh al Islam Zakariyya al Ansari
Al Imam al Hafidh Shams al Din al Sakhawi
Al Imam Khalid al Azhari
As for al Shihab al Din’s students, they are too many to count. Students traveled from east to west for study with him. He was the Sheikh al Shuyukh of the period of consolidation in the Shafi’I madhhab. It came to the point where he’d become leader of the Islamic sciences. Almost all of the Shafi’I scholars (of the later Shafi’is) were either his students or the students of his students.
The most prominent of his students are;
Al Imam Rajab al Ya’furi
Al Imam Shams al Din al Taniki
Al Imam Shams al Din al ‘Alqami
Al Imam ‘Abd Wahhab al Sha’rani
Al Imam ibn Hajar al Haytami
Al Imam Shams al Din Khatib al Shirbini
Al Imam Nur al Din al Nasafi
Sheikh al Islam Shihab al Din al Ghazzi
Al Imam Burhan al Din al ‘Alqami
Al Imam ibn Qasim al ‘Abbadi
Al Imam Shams al Din al Ramli
Al Imam Nur al Din al Maqdisi
Al Imam Badr al Din al Karkhi
Al Imam Ibrahim al Halabi
Al Imam Nur al Din al Zayadi
Al Imam Nur al Din al Tandatay
His writings
With his extensive knowledge in the various fields of Islamic sciences, He did not leave lengthy works, rather all of his works are beneficial short works and the bulk of these works are in the science of Fiqh.
His works include commentaries of the following;
Zahid’s Muqaddimah, commonly known as Sittin Masa’alah, by Imam Abul ‘Abbas Ahmad al Zahid.
Asna al Mutalib sharh Rawd al Talib by Sheikh al Islam.
Sharh Tahrir Tanqih al Lubab by Sheikh al Islam.
al Ajurumiyyah
Zubdat al Ulum
Baydhawi’s versification regarding marriage
Ghayat al Ma’mul sharh Waraqat al Usul by Imam al Haramayn.
Ibn ‘Imad’s versification entitled “Fath al Jawad”.
Zubad ibn Rislan entitled “Fath al Rahman.”
Tasliyah al Ka’ib bi faqd al Habib
A work regarding the conditions of the follower and Imam and the Conditions of Ablution.
Two Fatwa works, one gathered by His student, Imam Khatib al Shirbini and the other by His son, Shams al Din al Ramli.
His praise amongst the ‘Ulama;
-al Imam al Sha’rani, “He was the Imam, the God-fearing ‘Alim, the Khatimah of the Muhaqqiqin in Egypt, Hijaz and Sham.”
-al Imam bin Hajar al Haytami, “the greatest of Sheikh al Islam’s companions, the Muhaqqiq of his era by the agreement of the people of his land.”
-His son, Shams al Din al Ramli, “The Sheikh, Imam and Magnanimous Scholar. The ‘Allamah, the extremely knowledgeable Sheikh of the Masha’ikh of Islam. Al ‘Alim al Rabbani and al ‘Amil al Samadini, the Sheikh of legal verdict and teaching, the center of Fiqh.”
-al Imam Muhammad al Shawbari, “the Sheikh of the Shuyukh, the last of those deeply rooted.”
His death;
Allah Most High gave al Shihab al Din a long life. As He aged, he was still abstinent from this world and very humble. He occupied himself with knowledge by way of teaching, giving formal legal rulings, writing and commanding good and forbidding evil. He remained this way until he passed away and went on to the mercy of al Rahman in the beginning of Jumada al Akhir in the year 957.h. When news spread of His death, people gathered from everywhere, hearts filled with sadness and eyes filled with tears. On the day of Jumu’ah, the people prayed his funeral prayer at al Azhar. Al Azhar was so crowded that day that many people had to pray to funeral prayer in other places.
May Allah Most High have mercy upon Him.
Portions extracted from His biography in the introduction of Fath al Rahman bi sharh Zubad ibn Rislan.
Al Ramli, Fath al Rahman bi sharh Zubad ibn Rislan.
Jeddah, Saudi Arabiyya, Dar al Minhaj 2009
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Fath al-Ghaffar, Ibn Qasim al-Abbadi's commentary of Abi Shuja'a
As Salamu alaikum,
Attached is Ibn Qasim al-Abbadi's unpublished commentary on the famous text "Abu Shuja'a".
al-Imam al-Allamah, Shihab al-Din Ahmad bin Qasim al-Abbadi al-Misri al-Azhari died in the year 995. He wrote various works, perhaps the more well known works consist of;
al-Ayat al-Bayyinat, a commentary of Jam' al-Jawami.
Fath al-Ghaffar, a commentary of Mukhtasar Abi Shuja'a.
Two commentaries upon Mahalli's commentary of al-Waraqat.
a commentary on Qatr al-Nada and Alfiyyah ibn Malik in the science of Nahw.
Hawashi upon the Ibn Hajar's Tuhfat al-Muhtaj, Sheikh al-Islam's commentary of al-Bahjah and Ibn Hajar's al-Imdad.
http://makhtota.ksu.edu.sa/makhtota/542/1
Attached is Ibn Qasim al-Abbadi's unpublished commentary on the famous text "Abu Shuja'a".
al-Imam al-Allamah, Shihab al-Din Ahmad bin Qasim al-Abbadi al-Misri al-Azhari died in the year 995. He wrote various works, perhaps the more well known works consist of;
al-Ayat al-Bayyinat, a commentary of Jam' al-Jawami.
Fath al-Ghaffar, a commentary of Mukhtasar Abi Shuja'a.
Two commentaries upon Mahalli's commentary of al-Waraqat.
a commentary on Qatr al-Nada and Alfiyyah ibn Malik in the science of Nahw.
Hawashi upon the Ibn Hajar's Tuhfat al-Muhtaj, Sheikh al-Islam's commentary of al-Bahjah and Ibn Hajar's al-Imdad.
http://makhtota.ksu.edu.sa/makhtota/542/1
The purpose of this blog
بسم الله الرحمن الرحيم
The main objective of this blog is to provide useful and reliable information for the student of Shafi'i Fiqh regarding the Madhhab of Imam al-Shafi'i, it's scholars and it's unpublished and published works. Additionally, we wish to provide further information about the various centers of learning and the instrumental sciences Insha Allah.
Wa BiLlahi Tawfiq
The main objective of this blog is to provide useful and reliable information for the student of Shafi'i Fiqh regarding the Madhhab of Imam al-Shafi'i, it's scholars and it's unpublished and published works. Additionally, we wish to provide further information about the various centers of learning and the instrumental sciences Insha Allah.
Wa BiLlahi Tawfiq
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