The present work, al-Maqasid, is such a matn and reflects this need, and we find in it, for exam- ple, that Imam Nawawi has summarized the prayer (salat) in a. Buy Al-Maqasid: Imam Nawawi’s Manual of Islam of This new edition has been revised and updated with a full complement of notes on a number of. AL-MAQASID FAMOUS FIQH BOOKS like al-Maqasid have stood the test of time because of their sheer usefulness. Compact enough to be.
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Search the history of over billion web pages on the Internet. Works Cited Those who had taken knowledge from him nawaai his lifetime passed it on to those after them, and so on down to our own times — and little wonder, for in their eyes, these were medicines that meant eternal life for whoever possessed them. Someone who has lived among the Arabs can attest to their phenomenal powers of memory, and it is not difficult to understand why, given their concern, the individually recorded reports from his life came to number over a hundred thousand.
The Muslim community responded to the magnitude hawawi this knowledge and to the ethical imperative of living it on a daily basis with a wide range of scholarly disciplines that furnished the means to distill this vast tradition into a clear, practical answer to the question: What does Allah expect of one?
Al-Maqasid: Imam Nawawi’s Manual of Islam
All that has reached us of it has reached us through men. The rulings that they concur upon, about 75 percent of them, are a decisive proof for Sunni Muslims; while those they differ upon have been accepted by the Community for over a thousand years as a mercy from Allah.
Whoever examines the differences, moreover, finds that their roots invariably extend back mqqasid the prophetic Companions, from whom the Imams took their knowledge in an unbroken series of masters, the Com- panions in turn having been educated by the Prophet himself Allah bless him and give him peace such that maqaeid is unimaginable that their differences should be blameworthy.
But with their scholarly excellence, many ot Nawawi s books are lengthy and detailed, while for the purposes of the present volume, the translator sought a work whose small size would recommend itself to the needs of contemporary users. Also, upon examining the short works of Maqaisd Law that exist, the translatoi found that the original reason that many of them were authored in their brevity was as an aid to students mxqasid them, rather than to give Muslims a basic guide to the rules of Islam.
The two aims are not necessarily the same thing.
In previous centuries, students would come from their villages or neighbor- hoods to sheikhs, who would have them memorize a matn or short basic text of fiqh jurisprudencethen teach the students what the condensed and often technical language of the particular 1 All cross-references in this work, whether to relevant discussions dis. These sections are easily located using the numbers mqqasid Che top comer of each page of the text.
In this way, students returning to their native places were able to give reliable answers based on qualified scholarship to most of the questions in Sacred Law they encountered as the matns memorized were compre- hensiveand then go on to explain the details of them they had learned from their sheikhs. With such educational interests in view, the first priority of a mcitns author was often to state the content as briefly as possi- ble to facilitate memorizing.
The present work, al-Maqasid, is such a matn and reflects this need, and we find in it, for exam- ple, that Imam Nawawi has summarized the prayer salat in a lew brief lists of integrals, conditions, and sunnas, to enable stu- dents who learn them nawawii answer a wide range of questions on whether a particular prayer is valid. By way of contrast, the pres- ent translation aims at teaching the prayer and other aspects of Islam to learners, and lists of elements do not suffice for this, but have to be supplemented with a fuller description, for readers who want to know how to pray step by step.
The goal in render- ing the present work has thus been to provide an English trans- lation that combines the reliability of a famous fiqh matn with an explanative style that does not require a specialist to understand. Some Points About the Book The basic text. Remarks by the translator are similarly parenthesized but introduced with a lowercase n. The paragraphs of the text have been numbered to facilitate cross-reference, and titles and subtitles added by the translator.
A small number of rulings have been omitted about matters deemed too rare to benefit most English-speaking Muslims for example, masasid assessment on herds of camels.
Within the rul- ings, columns of necessary conditions or integralsmeaning that all of them must be present for the ruling to hold true, are itemized by letters: An example is the conditions for the validity of the prayer, which must all be met for the prayer to be valid. Those who maqwsid the transliteration provided in the present vol- ume to pronounce the Arabic of dhikr and supplications may also like to read or tape-record a native speaker reading the Arabic text indicated by the cross-reference number after each transliteration, directing the reader to section 10 at the end of the nqwawi.
Finally, a number of the notes of Reliance of the Traveller together with other essays by the translator have been appended to the end of the present volume to clarify certain points. May Allah bless all who read this book with an increase of baraka and the love of Allah and His messenger Allah bless him and give him peace in this world and the next.
Praise to Allah, Lord of the Worlds.
The final outcome is to the pious, with enmity towards none save wrongdoers. And blessings and peace upon our liegelord Muhammad, the seal ol the prophets and exemplar of the godfearing, and upon his folk and Com- panions one and all, those who followed after them, and all the righteous.
To commence, the following are beneficial objectives and resplendent lights: I ask Allah to make the work purely for His sake and to reward me for it out of His generosity.
He is the protector of whoever seeks refuge in Him and takes by the hand whoever relies on Him. I have arranged them in seven sections.
Muslims in such a mmaqasid should be informed about the truth, and if they then continue as before, they are adjudged non-Muslims, as is also the case with any Muslim who believes it permissible to commit adultery, drink wine, kill without right, or do other acts that are necessarily known to be unlawful n: Fundamentals of Islam 1.
Ash-hadu al-ld ildha ilia Lldh uwa ash-hadu anna Muhammadar Rasulu Lldh One must also know what is meant by them, and must acknowledge all that is necessarily known to be of the religion def: His messengers, the Last Day, and in destiny, its good and evil.
Al-Maqasid: Nawawi’s Manual of Islam by يحيى بن شرف النووي
The Sacred Law i. IO 2 The recommended mandub is that whose performance is rewarded, but whose nonperformance is not punished. It means that one acknowledges the one- ness of Allah Most High, and the messengerhood of our liege- lord Muhammad Allah bless him and give him peacen: For a note on the transliterated Arabic of the present volume, see 8.
Aside from the prayer, some scholars hold that it is obligatory but once in a lifetime, while others say it is obligatory whenever the Prophet Allah bless him and give him peace is mentioned. Others hold it is obligatory at every gathering, while others hold otherwise. Less than liters becomes impuie by mere contact with filth, whether the water changes or not, unless filth falls into it whose amount before it falls in is so slight that it is indiscernible by eyesight meaning an average look, not a negligent glance nor yet a minute inspec- tion.
As for liters n: Types of Filth Najasa 2. A body part separated from a living being is considered n: So do hides ol unslaughtered dead animals if tanned. Tanning means removing from a hide all excess blood, fat, hair, and so on, by using an acrid substance, even if impure, n: The hides of dogs or swine cannot be made pure by tanning, n: Pig leather is distinguished by pores found in tiny groups of three forming triangles, and is common on the inner surface of shoes manufactured in the U.
Manual of Islam (Nawawi’s) : Al Maqasid
One should discard such shoes, which affect the foot with filth when- ever wet. Articles affected with any other form of filth can be purified by washing it completely away with water just once, though three times is better. Something Eiffected with the urine n: The dead of animals without flowing blood R: The Toothstick Siwak 2.
Loss of intellect excludes drowsing and daydreaming, which do not nullify ablution. Among the signs of drowsing is that one can hear the words of those present, even if uncom- prehendingly — unless one falls asleep while firmly seated R: Ablution is not nullified by vomiting, letting blood, nosebleed, 17 2. When certain that minor ritual impurity hadath has occurred, but uncertain whether one subsequently lifted it with ablution, then one is in a state of minor ritual impurity because in Sacred Law, a state whose existence one is certain about does not cease through a state whose existence one is uncertain about.
When certain that one had ablution, but uncertain that it was subsequently nullified, then one still has ablution. The same is true of waterproof glue, paint, nail polish, and so forth on the nails or skin: One takes in a mouthful from a handful of water and snuffs up some of the rest of the handful into the nostrils swishing the water around the mouth, and expelling the water of the mouth and the nose simultaneouslythen again rinses the mouth and then the nostrils from a second handful of water, followed by rinsing the mouth and then the nostrils from a third handful of water ; 4 to cover the entire scalp area when wiping the head with wet hands n: One may not wipe footgear if wearing just one of a pair, washing the other foot.
Nor if any of the foot shows through a hole in them n: The footgear Muslims generally use for this are ankle- high leather socks that zip up and are worn inside the shoes n: It is sunna to wipe the footgear on the top.
One puts the left hand under the heel and the right hand on top of the foot at the toes, drawing the right hand back towards the shin while drawing the left along the bottom of the foot in the opposite direction towards the toes. It is sufficient as wiping the footgear to wipe any part of their upper surface with wet hands n: When some part of the foot shows because of taking them off, or through a hole, or at the end of their permissible period, one removes the footgear to perform ablution wuduor, if one has ablution at the time, to wash the feet, before putting them on again and starting a new period of permissibility.
If a state of major ritual impurity janaba occurs during the permissible period for wiping footgear, one must take them of t for the purificatory bath ghusl, def: Going to the Lavatory 2. It is sunna to do so with a stone, followed by water. Water alone suffices, or three stones if these entirely remove the filth from the 21 2.
But it is obligatory to wash oneself with water if: It is offensive to use the right hand to clean oneself of filth. It is unlawful to urinate R: I 7 or rear towards the direction of prayer is permissible, though offensive.
It is offensive to relieve oneself into still water, under fruit trees, on paths, in the shade n: It is offensive to speak when relieving oneself. All that is forbidden in a state of major ritual impurity def: Male sperm and female sexual fluid are recognized by the fact that they: When not even one of the above characteristics is present, it is not sperm or sexual fluid.
Manual of Islam (Nawawi’s) : Imam Nawawi :
Being imm or thick is not necessary for it to be considered male sperm, and being yellow or thin is not necessary for it to be considered female sexual fluid.
The purificatory bath is not obligatory when there is an unlust- ful discharge of thin, sticky, white fluid madhy caused by amorous play or kissing; or when there is a discharge of the thick, cloudy, white fluid wady that exits after urinating or car- rying something heavy.
The Purificatory Bath Ghusl 2. It is blameworthy to waste water. Whoever performs the bath one time with the intention to both lift a state of major ritual impurity and fulfill the sunna of the Friday prayer bath has performed both, though if he only intends one, his bath counts for that one but not the other. Dry Ablution Tayammum 2. When unable to use water, dry ablution is a dispen- sation nwawi perform the prayer or similar act n: The conditions for the legal validity of performing dry ablution tayammum are; a that one lack water, or fear to use it n: When one is sure there is none, one performs dry ablution without searching for it ; d and that one use earth R: Then, curling the fingers around the side of the right wrist, one slides the left hand to the right elbow’, then turns the left palm so it rests on the top of the right forearm with its thumb pointed away from one before slid- ing it back down to the wrist, where one wipes the back of the right thumb with the inside of the left thumb.
One then wipes the maaqsid arm in the imaj manner, followed by interlacing the fingers, rubbing the palms together, and then dusting the hands off lightly.
The rule is that whoever performs the prayer with- out full ritual purity because of a rare excuse is obliged to make up his prayer, as when the water of a city or village is cut off for a brief period of time during which those praying perform dry ablution, while if one has performed it in a place where water is seldom available during the year, it is not obligatory to make up 27 2.
Dry Ablution Tayammum for Injuries 2.