Published by Madrasah Ta‟leemuddeen, Isipingo Beach, Durban, South Africa

The purpose of this book is to explain the importance of performing salaah in the musjid in order for one to fulfil one’s deeni obligation correctly. Many incidents of the Sahaabah (radhiyallahu ‘anhum), Taabi’een (rahimahullah), Tab-e-Taabi’een (rahimahullah) and the Salaf have been presented which highlight the great importance that these esteemed personalities attached to performing salaah in the musjid.

Apart from this, some of the severe warnings that have been sounded in the Mubaarak Ahaadith for those who omit performing salaah with jamaat in the musjid have been mentioned. At the end of the book, some of the Fataawa of our Akaabir (rahimahullah) in regard to performing the fardh salaah at home or at other places besides the musjid have been included.

Salaah-in-the-Musjid-Book-final_1.pdf

Part 1)

Questions:

1. What status does Nikaah hold in Islam?

2. Is it advisable for one who has the need to get married to delay his marriage on account of studying further?

Speaker: Ml. Ebrahim Salajee

Duration: 00:02:42

Format: mp3

Size: 784 KB

Download

If you did not understand the maslah or any aspect of the maslah, then refer your question to Muftionline.co.za

18 Apr, 2018

This is a translation of Nur al-Idah, A Classical Manual of Islamic jurisprudence.  It was translated from the Arabic with Commentary and Notes by Shaykh Wesam Charkawi.

Nur al-Idah is principally a Hanafi text which includes vast areas of jurisprudence, namely, the rulings pertaining to worship. It leaves the student or general reader well prepared to deal with the majority of matters ranging from purification, prayer, funerals, zakah to hajj. It reveals in a small way as to why the Hanafi Madhhab is held in such high esteem from scholars all over the world. It is practical, sensible and can be used as a reference book. This book is based on the teachings of Imam Abu Hanifa (d. 150 AH) and his students, namely Imam Muhammad, Abu Yusuf and Zufar; and it will provide the reader with a brief look as to why the Hanafi Madhhab is the most widely embraced in the world today and in Islamic history.

About the book:

The translation of Nur al-Idah is displayed in bold while the commentary and explanation, the majority of which is from Maraky al-Falah is written in plain text. It has been the translators attempt to prepare the text of Nur al-Idah in a manner that can be read independently without reading the commentary. However, commentary is essential for further explanations of the actual text and for this reason it entails views from other Hanafi sources such as al-Ikhtiyar and al-Hidayah, as well as the position of other schools, such as the Shafi’i Madhhab. This is intended to give the reader a broader perspective on matters and demonstrate the similarity between the various schools of thought.

Referencing the text with evidence, namely, with Qur’an or hadith has been given on most issues and that areas where it is not, is either due to qiyas (analogical reasoning) or because of its unanimous agreement on that particular issue. A translation may simplify many things, though this will still require the complete and concentrated attention of the reader.

Source

Read online

Visitors to this website maybe aware of the classical Hanafi fiqh primer entitled The Beginner’s Gift which we published back in 2011, and were joined in the UK for its launch by Shaykh Yahya bin Muhammad al-Mulla of al-Ahsa (Saudi Arabia).

Though the book was published in 2011, the translation project started almost exactly 10 years ago to this day on the 20th of October 2006 whilst sitting in the Masjid al-Nabawi al-Sharif in the month of Ramadan.  The publication of this work crept along slowly until we were finally able to publish it in 2011 with the help and support of a number of people who were acknowledged in the book, may Allah Taala reward them abundantly!

The objective of this project was to provide a classical Hanafi fiqh primer for students to study the basics of purification and prayer in a short space of time.  It was therefore thought that to better enable this text to be studied and benefited from more widely that it be uploaded online for interested teachers and students to download and use in a classroom setting or for personal reference.

Some Features of this Translation

The first section of  book after the introduction contains the Arabic text with facing  translation is presented alone without any commentary

The second section of the book consists of a detailed commentary containing:

• 160 hadith and numerous Qur’anic verses cited as evidence for the fiqh positions in the text
• References to a number of works on Hanafi fiqh
• The presentation of the text and commentary in different colours to aid clarity

The third section of the book contains six appendices to the text including:

• An introduction to the history of the Hanafi madhab in Eastern Saudi Arabia
• A brief essay in defence of the Hanafi school authored by recent notable scholar of the Mulla family

Having taught this in depth a couple of years ago I noted some minor typos and corrections which we hope to be able to rectify at some point in the future insha Allah.

(Click on picture to be able to read)

FOLLOWING ONE OF THE FOUR GREAT IMAMS

By Mufti Muhammad Sajjad.

Whether or not a person should follow one of the four schools is an issue that has created much confusion among Muslims today. It is hoped this short treatise will serve to dispel much of the misinformation regarding this issue and furnish the details for why the four schools (Hanafī, Mālikī, Shāfiʿī and Hanbalī) have such a central role in Sunnī Islām.

Read Here

The Shar‛ī legality of Ijtihād and Taqlīd is an accepted issue
proven through the rational and traditional means of
knowledge. Outwardly a person is seen as an adherent of
Taqlīd while another claims to be a non-adherent. But the fact
of the matter is that each one is acquiring Dīn through the path
of Taqlīd and treading its path. One is making Taqlīd of the
Mujtahidīn while the other of the Muhaddithīn. If Taqlīd
means relying on an expert for the understanding of a Hadīth
and choosing his research in this regard, then to rely on an
expert for the authenticity of a Hadīth and to accept his
approval or disapproval of its authenticity is also Taqlīd. If
this was not the case, who is it who asked Allāh ta‛ālā which of
the several meanings of a verse is the meaning which He
meant? Or asked Rasūlullāh sallallāhu ‛alayhi wa sallam whether
a particular Hadīth is authentic or whether it is wrongly
attributed to him?

Just ponder! What other way do the masses have in learning
the prescribed manner of a particular action apart from relying
on an expert and a practising scholar, and accepting his
investigation without asking for a proof? What other way do
they have through which they can succeed in establishing a
specific action from the many diverse, contradictory and
multifarious meanings of the Qur’ān and Sunnah? If they are
told to merely act on the obvious texts, we find diversity in
them as well. If they are told to give preference to the
authentic Ahādīth, then firstly we find diverse opinions in
labelling a Hadīth as authentic and weak. Secondly, there is
diversity and contradiction in the authentic texts themselves.

Eventually, the issue only stops at relying on an expert and
accepting his opinion. Although a particular section of the
community accepts this reasonable and unavoidable necessity,
it has not only rejected it for others but initiated a programme
of labelling them as polytheists and deviants.

The scholars of the early and latter generations have written so
much on this subject in the last thousand years that there is 
absolutely no vacuum to be filled in this regard. There are
many other important issues and plenty of other work which
the Muslim community deserves and is in need of. However, a
certain group from the Ghayr Muqallids has recently raised
this issue with much fervour in the name of Salafīyyat. It is
progressing swiftly under certain well-known reasons. This 
group is taking unlawful benefit from a large section of the
Muslim community which does not even have knowledge of
the essentials of Dīn. It is deliberately presenting this issue in a 
manner so as to convey to the masses that following the
investigations and rulings of the Imāms is absolute unbelief
and polytheism, or that it entails following idols and Satan. It
presents to them – without hesitation and without any fear of
the Hereafter - all those verses of the Qur’ān which were 
revealed in reference to the absolute and obstinate idolworshippers.
We seek refuge in Allāh ta‛ālā.

It is as though the so-called Ahl Hadīth of our times want to
say with regard to the Muslims as was said by the notorious
atheist of Decca, Chan Basweshar. He says in his explanation
of the following verse of the Qur’ān:


A multitude from the early generations and a multitude from the
latter generations.1

From the early generations it was either the Sahābah
radiyallāhu ‛anhum who were on the truth or their followers
from the latter generations are on the truth. As for the
remainder, they have nothing to do with Islam. The
intervening 1 000 years from the 1 300 year history of Islam are
years of misguidance. All the scholars of the Qur’ān, Hadīth,
jurists and Imāms during this period were all misguided and
had deviated from the straight path. (refer to my book, Sri
Chan Basweshar)

Unfortunately we have to say that the same type of views and
beliefs are presented by the Salafis with regard to the Muslims.
As though the majority of the people of the illustrious Islamic 
era of the past 1 000 years and the majority of the Muslims of
the world today – including all the ‛ulamā’, Sufi masters,
scholars of the Qur’ān and Hadīth from the first to the last –
were committing the major sin of Taqlīd and were
worshipping the Imāms. This view is clearly coming to the
fore from the utterances and writings of this group. The
seniors and juniors, and the scholars and ignoramuses of this
group seem to be speaking the same language and writing
with the same pen.

To add insult to injury, while they claim to be freeing the
people from the polytheism of Taqlīd and making them
genuine monotheists, they are doing nothing but teaching
them to be fanatical and dogmatic about a few contentious
issues as regards beliefs and actions, instilling hatred for those
who are muqallids, and teaching them to be audaciously
1 Sūrah al-Wāqi‛ah, 56: 39-40.

critical of the scholars of the past, especially the Imāms and
jurists. We notice that this group has no interest whatsoever in
Islamic culture and character, nor any concern for reviving the
Sunnah in all the departments of life.

On observing this situation, the Majlis ‛Ilmīyyah Andhra
Pradesh initiated a programme of annual training workshops
for the ‛ulamā’ in which the ignorance and deception of the
above-mentioned and other similar groups are highlighted,
their objections and hostilities are assessed, and proofs are
provided for the rationality and Shar‛ī legality of Taqlīd. All
this is done through lessons conducted by illustrious ‛ulamā’
of the country so that the ‛ulamā’ may benefit from them in
their respective fields of activity and be able to combat this
new tribulation. The thesis under review is part of this chain
which was delivered by Maulānā Yahyā Nu‛mānī Sāhib at the
conference which was hosted by Dār al-‛Ulūm Hyderabad on
25-26 February 2012.

Maulānā Yahyā Nu‛mānī is the son of Maulānā Muhammad
Zakarīyyā Sambhalī and the grandson of Maulānā
Muhammad Manzūr Nu‛mānī rahimahullāh. He is a graduate
of Dār al-‛Ulūm Nadwatul ‛Ulamā’, a post-graduate of Jāmi‛ah 
Islāmīyyah Madīnah Munawwarah, the founder and director
of al-Ma‛had al-‛Ālī li ad-Dirāsāt al-Islāmīyyah, an excellent
orator, and an author of several academic works. He has a
noble-minded disposition and is very balanced in his views. I
am extremely indebted to his father for his favours and
affections, and the son looks up to me with respect and sincere
love.

When I invited the Maulānā to express his views on the Salafis
in a general gathering of Majlis ‛Ilmīyyah, he honoured me by 
accepting my invitation and came happily. The ‛ulamā’ who

were present were very impressed by his address and its
balanced and fully referenced subject matter, and suggested
that it be published. When I made this request to him, he
compiled a completely new work despite his many
engagements and presented it to me. This work is now
presented to the reader with a lengthy introduction – which is
a thesis on its own – written by Hadrat Maulānā Khālid
Sayfullāh Rahmānī, a senior member of Majlis ‛Ilmīyyah Andhra Pradesh.

Majlis ‛Ilmīyyah is a forty-year old organization of the ‛ulamā’
of the State of Andhra Pradesh. Its objectives include the
establishment of unity among the ‛ulamā’ of Andhra Pradesh,
establishing the truth, falsifying falsehood and conveying
genuine authentic knowledge to the Muslims. The Majlis
invites the genuine ‛ulamā’ from the length and breadth of the
country and affords the Muslim community opportunities to
benefit from them. It also provides guidance to the ‛ulamā’ of
the state on every occasion. All praise is due to Allāh ta‛ālā, all
the senior ‛ulamā’ of the state – not withstanding differences
in their views and dispositions - are united under the auspices
of the Majlis. About 2 000 ‛ulamā’ of the state are affiliated to
the Majlis. May Allāh ta‛ālā protect it from the evil eye and
may the Muslims continue to be guided and steered through
this united platform of the ‛ulamā’. Āmīn.

(Hadrat Maulānā) Muhammad ‛Abd al-Qawī (dāmat
barakātuhum).

READ HERE

Maulana Ashraf Ali Thanvi Rahmatullah Alaihi

Table of Contents

Nikah - Marriage

Persons with Whom Nikah is Haram

The Wali or Legal Guardian

The Question of Compatibility or Kufu

Mahr - Dowry Mahrul Mithl

The Marriages of The Kuffar Equality Among Wives

The Virtues and Rights of Marriage Glossary

1. Nikah is a great bounty from Allah Ta'ala. The affairs of this world and the hereafter are put in order through marriage. There is a lot of wisdom and many benefits in marriage. A person saves himself from sinning and his heart is put at ease. He does not have any evil intentions and his thoughts do not begin to wander and stray. The greatest virtue is that there are only benefits and only rewards in this. This is because a husband and wife’s sitting together and engaging in a loving conversation, joking with each other, etc. is better than nafl salat......

As-salaamu `alaykum wa Rahmatullaahi wa Barakaatuhu

Islamic Guide to Sexual Relations

By Mufti Muhammad Ibn Adam Al-Kawthari

Also see audio lecture on the book topic HERE.

wassalaam.

As-salaamu `alaykum wa rahmatullaahi wa barakaatuhu

Injunctions Pertaining to the Traveller

By Shaykh Mufti Inam Haq Qasmi

Translated by Mufti Afzal Hoosen Elias

As-salaamu `alaykum wa Rahmatullaahi wa Barakaatuhu

Just a small booklet I posted on Muftipedia. The PDF does not seem to be available anymore.

How to Complete Missed Rakaats

By Mufti Afzal Hoosen Elias

Why should we follow an Imaam? - PDF Download

Published by: Madrasah Taleemuddeen

Taqleed_book.pdf

Author: Mufti Abdur Rahman Ibn Yusuf

In recent decades many attacks have been launched against the concept of taqlid [following a school of Islamic law]. Opposition has ranged from being mild with degrees of acceptance to malicious attacks. Certain extreme elements have gone so far as to brand those who follow a madhhab [school] as mushrik [polytheist]. Much of the opposition has been a result of misunderstanding the realities of this concept.

The first part of this book seeks to clarify certain aspects of taqlid that have been misunderstood and gravely distorted. It sheds light on the necessity of taqlid, its history, and its role in today’s world. The second part includes several chapters devoted to issues regarding salat [ritual prayer] according to the Hanafi school of law. Through illustrative examples and detailed discussions, the chapters on prayer sufficiently demonstrate the sophisticated legal philosophy employed by the Hanafi school (indeed all the madhhabs) in their derivation of legal rulings from the source texts of Islam.

All rulings have been supported with evidentiary proofs from the Qur’an and Hadith. The author delivers an even-handed presentation of arguments throughout the book. He intends neither to offend nor to perpetuate polemic disputes, but rather to state the facts in a lucid and rational style, with a view to appeal to the reader's sense of reason.

Download Here

If the obligation of a non-mujtahid is only to follow, or make taqlid, of qualified mujtahids, why do scholars insist on the added obligation of restricting one’s taqlid to a single madhhab?

The paper linked below addresses this question, providing a detailed explanation for the necessity of adhering to a single madhhab in all its rulings.

The obligation and its legal basis are supported by statements and opinions from major early authorities across the recognised schools of jurisprudence. It is argued that this ruling is not only more sound in the present context, but is also supported by strong positions from within each of the four madhhabs, with some of the early scholars having quoted consensus.

Read Now...PDF

The-Obligation-of-Adhering-to-a-Single-Madhhab-in-All-its-Rulings-PDF.pdf

Dr Abdul Hay 'Arifi

Learn about Inheritance

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By Shaykh Muhammad Ibrahim Palanpuri

Read Online

A Classical Manual of Hanafi Law

Hasan Shurunbulali

Arabic/English PDF

By Shaykh Riyadhul Haq.

Muhammad Yusuf Danka
 

The Muqtadi should join their shoulders with others in the row either side of them (the feet should not be so far apart that shoulders cannot be joined) and not leave any space between each other. The feet and chest should face towards the Qibla. No individual should be slightly forward or behind the others (they should all be in one ‘straight’ line.)

The Imam should stand in a central position to the rows behind him the Muqtadis should form rows, completing the front rows first.

Rasullulah stated that the Imam should be ahead of the rows in a central position and no gaps should left in the rows. (Sunan Abu Dawood, vol 1, p99)

We will now explain how to position the feet in Salah through the correct meanings and purpose of the Ahadith of the Prophet , the actions of the companions , statements of the Khulafa Rashideen and the rulings of the four Imams of Fiqh .رحمه الله تعالى اجمعين

Read

By Maulana Muhammad Yusuf Ludhianvi (رحمه الله)

A critical look at the Shia-Sunni, Hanafi-Wahabi, and Deobandi-Barelvi-Maudoodi differences.

Answers the oft-repeated questions: Why the differences? Who should we follow?

A Must Read

By Shaykh ul Hadeeth Muhammad Zakariyya Kandhlawi (رحمه الله)

If the Imams of the four schools [madhahib] (رحمة الله عليهم) established all of their rulings from the Qur’an and the Sunna, why have they differed on so many points? How can two authentic narrations from the Messenger of Allah (صلى الله عليه وسلم) appear to contradict one another? When is it acceptable for Muslims to differ over religious matters? What did the Messenger (صلى الله عليه وسلم) mean when he said, “The differences of my Umma are a source of mercy?”

Find out the answers
 

by Mufti Taqi Uthmani.

No Muslim can deny that Islam's real message is to obey Allah alone. Emphasis has been placed upon following the Prophet Muhammed sallalahu alaihi wa sallam because he represented Allah's commandments through his words and actions. Allah and His Messenger have to be unequivocally followed in what is halal (permissible) and what is haram (forbidden): what is allowed and what is not. Whoever believes in following anyone besides Allah and His Messenger and regards that person as independent (of Allah and His Messenger) is surely outside the fold of Islam. Thus, every Muslim should attempt to follow the commandments of the Qur'an and Sunnah (the traditions and norms of the Prophet sallalahu alaihi wa sallam).

Full Explanation