MUKHTASAR AL QUDURI PDF
Mohd Sukur Su Abdullah on Quran Transliteration Pdf; A. K. M. Shamsuddin Ahmed on [PDF] The Fundamentals of Tawheed (Islamic. Muslim World Book Review, volume 33, issue 3, Spring , pp. Book review: The Mukhtasar al‐Quduri: A Manual of Islamic Law According to the. Mukhtaṣar al-Qudūrī (Mukhtasar al-Quduri) - Download as PDF File .pdf) or read online. The author of Mukhtaṣar al-Qudūrī, the Ḥanafī Jurist, Shaykh.
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Overview of fiqh. Mukhtasar al-Quduri. Mukhtasar al-Quduri - Introduction. WORSHIP. Ritual Purification (Taharah). Ritual Prayer (Salat). Purifying Charity ( Zakat). للعلامة الإمام أبو الحسين أحمد بن محمد القدوري الحنفي ه/ م. Identifier Mukhtasar-Al-Quduri. Identifier-arkark://t46q23k Mukhtasar Al Quduri. Topics qudoori, fiqh, dars e nizami, english. Collection opensource. mukhtasir qudoori. Identifier.
In the name of Allah, the All-Merciful, the Most Merciful and may Allah bless His slave and messenger Muhammad and his family and companions and grant perfect peace. The Mukhtasar al-Quduri, the classic work in Hanafi fiqh translated by Sidi Tahir al-Kiani, is now completed and on its way to the printers. It is due for publication by Ta-Ha Publishers Ltd. Here is the Introduction. Posted in Book Design , Bookwright. By admin — March 20,
Suban Allah. I hope when it comes to North America it is priced accordingly. The Nur al Idah was also initially overpriced for North Americans but it was adjusted after getting here.
By the way anyone know when it is coming to North America? Here too: The quality of print and translation is excellent, price is cheap for what it is. Definitely recommended to all. Publisher wasnt very helpful. Called them they didnt even have it in stock. Does anyone else know when the book is coming out in US?
Mukhtaṣar al-Qudūrī (Mukhtasar al-Quduri) | Islamic Jurisprudence | Islam And Politics
I finally got my book from IB publishers. I think the book is a good addition to the translated hanafi works out there. I wish there was more commentary in it. Nice one, Ali. I guess the author did not intend it to be a commentary but a simple translation — something which he states in the introduction. Anyhow, there are glimpses of fine commentatorship throughout the book.
Its justice done to the book. Really cool job these guys have done. They say, never judge a book by its cover, well this one you definitely can. May Allah bless the parents of Shaykh al-Kiani.
He has done a wonderful job in producing something that was needed in the English language. What an excellent piece! I wanna to read this book. Pleased share me this book to read me. Jazakumullahu khairan. Name required. Email required, but never shared. Diwan Press was established in , and is an illustrious name in English language Islamic publishing with an extensive catalogue of classical and contemporary works on Islam and Sufism. It was re-established in to place this existing catalogue before readers and to bring out titles continuing that tradition.
Search for: Carrington Theme by Crowd Favorite. Bookwright In the name of Allah, the All-Merciful, the Most Merciful and may Allah bless His slave and messenger Muhammad and his family and companions and grant perfect peace. Mukhtasar al-Quduri The Mukhtasar al-Quduri, the classic work in Hanafi fiqh translated by Sidi Tahir al-Kiani, is now completed and on its way to the printers.
Mukhtasar al-Quduri. The Mukhtasar of al-Quduri. Helen Harisa Jonston says subhanala I am looking forward to it coming out. March 31, , 4: Jazakum Allahu ahsan al-jazaa. April 1, , April 1, , 4: Ali says Is it out yet? If so where can we purchase it? I dont see it on Taha Publishers website.
April 21, , 9: May 2, , 2: May 2, , Ali says It would be nice if a translation of Maliki fiqh like mukhtasar khalil or risala ibn abi zayd was out. May 3, , Ashraf says How many pages is this book? May 8, , Helen Harisa Jonston says What price will this book be?
May 9, , Helen Harisa Jonston says In sha Allah. May 10, , 8: Ali says I saw the book on the Taha publishers website. May 15, , 7: Faisal says SubhanAllah. Judging by the Intro, it surely must be a masterpiece. May 15, , May 17, , May 24, , 3: May 24, , May 26, , Do not help them in spreading their religion e. Whosoever does that is away from islam and is in Kufr. Unless youwant to avoid their harm, when you are living under their control like muslims inMakkah so you fear they may harm you, then you can say to them nice words,while at same time HIDING THE HATRED to them and not supporting them in theKufr they believe in, and not helping them against any muslim by shaking the.
So should we write or not? The answer depends on the content of the letter. Our dignity and pride does not allow us to write such a letter to someonewho makes fun of our Deen and does not know the ethics of going to thebathroom.
A god beside Allah? While one does not haveto use obscene words or even highly emotional expressions to convey hissentiments, the core of the letter should present the inconsistency in the USstand, rather than applauding the US for being the true and fair caretaker of thisworld. One might raise the issue that Prophets Musaa and Haroon were requested tospeak nicely quawlan layyinan to Fir'awn despite his tyranny. The answer tothat is: Where in the Qur'an do we findMoussa begging a'aouzou billah Fir'awn to let the Children of Israel leave withhim?
The statements that he said to him were something like: I am a messenger from the Lord of the Worlds. One forwhom it is right to say nothing but truth about Allah. Now have I come unto youpeople, from your Lord with a clear sign: With a sign indeed, have we come from thyLord, and Peace to all who follow guidance. Dear Fir'awn, you arethe establisher of justice in this world, don't stand in the way of freedom, etc..
Another justification to writing letters is to raise conflicts within the US system. As I said before, while the kuffar as a nation will never be real protectors of themuslims, it is still possible that an individual here and there comes to support theislamic cause because he hates oppression. Writing letters to the congress andthe White house to exploit such people is totally acceptable, provided, again, thatno lies are involved.
For instance, instead of saying: The evidence to that is the story of the believer from the people of Fir'awn whohad tried to help prophet Mussa through exploiting any good person who could bein the Majlis of Fir'awn by pointing out to the unfairness and injustice involved inkilling Prophet Mussa.
Even though there aremuslim nations in the UN, the real decision making is in the hands of the non-muslims. But it is obsolete to ask them to intervene to protect us.
It isobsolete because of the following: Allah has informed us thatwhenever they get power over you they don't respect treaties with you.
This lastpoint is the most fundamental. When referring to Seerah life of the prophet we find two events that apparentlyapprove seeking help from the Kuffar as a nation. These events are: Finally, there are several events that apparently approve Hiring a Kafir duringthe struggle between the muslims and the non-muslims.
Some examples are: On the other hand, some scholars like Imam Malik restricted the use of Kuffar inthe Muslim army to non-military jobs, such as janitors and the like. One evidence of the above is reported by Ahmad and the six save Bukharee thatwhen the Prophet went to the battle of Badr, a strong mushrik warrior followedhim. Imam Tartooshee said in his siraj: How can people justify using the Kuffar ascommanders on the muslims?
WhileImam Shafei's Ijtihad was that it is up to the Imam to accept the help of a Kafiror not, and in the above case, the Prophet chose not to, hoping that this mushrikwill embrace Islam.
Indeed, this is what happened. Another evidence for ImamShafei is that Quazmaan, who was a mushrik, fought with muslims in Battle of. In case a kafir fights with muslims, he does not get the same share ofGhaneemah war spoils as a muslim would.
Instead, he gets Radkh bonus before distribution of Ghaneemah in such a way that his share would be strictlyless than a typical muslim share. The evidence for that is that the Prophet borrowed arms fromSafwan bin Umayyah in the battle of Hunayn. Even though Safwan was anindividual, he was the leader of a tribe. Furthermore, there is a clear differencebetween having the kuffar people fighting with us, and the kuffar arms andammunition fighting with us.
In the second case, there is no possibility that theAK, for example, will refuse to shoot the enemy and start instead shooting themuslims. The evidence for that is trivial. Concerning the principle of Jiwar, i. This principlewas widely known among the arabs. If one wanted to pass in the land of hisenemy and feared on himself, he could seek the protection of a strong leader ofthat land.
In that case, no one will touch him. Prophet Muhammad was reportedto have once asked the Jiwar of Mut'aam bin Adiyy. People refer to this as ajustification for begging US for help. As we have commented before, the verses of Surah Ma'idah are the finaljudgment in any issue pertaining to muslim-kafir relations. The Prophet asked forJiwar after he had returned from Ta'if, i. Hence, surah Ma'idah takes precedence.
Nevertheless, byexamining the story closely, we find lots of overlooked details: The Prophet madelots of attempts for Da'wah in Makkah. He didn't get any considerable publicresponse. He decided to go Ta'if. There, people met him with stones and thorns. He was forced to go back to Makkah. However, by that time, the people ofMakkah decided to prevent him from entering Makkah!
He was stuck. He wantedto deliver the message of Islam and there was no way to do it except by goingback to Makkah. He talked first to Akhnas bin Shurayk. Akhnasrefused to sponsor the spread of Islam. He then talked to Suheil bin Amr whoalso refused to take the risk. So, the Jiwar of Mut'aam was really aprotection for Da'wah by a Mushrik who liked the prophet and decided to helphim.
The same explanation applies to the protection provided by the Kafir AbuTalib, the uncle of the prophet. He liked the prophet and knew he was right anddecided to protect his Da'wah for that purpose. There remains the issues of Hilful-Faduul and the Hijrah to Najashee. Beforeproceeding, however, I would like to comment on an ayah that a brother oncementioned to me in the context of begging the Kuffar for help.
I hope that itis clear that Prophet Yusuf was not begging at all.
If he was ready to beg for thesake of leaving the jail, he would not have simply interpreted the king's dreamwithout asking for anything in return. He was simply telling the prisoner that hewas detained unjustly, and requested him to mention that to his master.
His maininterest was to spread Da'wah, as can be seen from his discussions with theprisoners. Clearly, there are more chances to spread Da'wah outside the jail thaninside it!!
Mukhtasar Al Quduri Pdf
Finally, there is no clear cut evidence that the master was a kafir. He inquiredabout is and was told that it is a battalion of jews who were willing to help themuslims in their battle. The Prophet's reply was: Imam Sarakhsee said and its interpretation is that they were forming anindependent battalion and were not fighting under the flag of muslims. For us i. If, however, theywanted to fight independently then we don't accept their help.
On the other hand, people constantly refer to Hilful-Faduul and the story ofNajashee as a justification for seeking the help of Kuffar. What is the story of Hilful-Faduul? A man from Zubayd tribe once came toMakkah for trade. Al'aas bin wa'el, a famous Quraysh leader bought everythingthe Zubaydee man had but refused to pay him any money! The Zubaydee manwent to several leaders of Makkah but they refused to listen to him.
He went tothe top of a mountain close to Makkah mountain Abu Kubays and started yellingand complaining.
The leaders of Quraysh gathered and decided in Thul-Qu'dah to unite and be one hand with the oppressed. The treaty they signed was calledHilful-Fadul in the memory of 3 good people each of which was named Fadl.
Theprophet was very happy when he attended that meeting and commented laterafter prophethood that if he were called for a similar meeting in Islam he wouldanswer the call. What can be concluded from this event? Compare between this event and the history of the United Nations.
No one cares about the massacres of Kashmir, tajikstan, etc. France wasgiven Morocco as a prize to forget about egypt. Italy has conquered Libya andcaused its people various types of torture. Spain still controls Ceuta and Melillaand some other Moroccan islands till now. When Imam hassan Banna wasnominated for the egyptian parliament, a coup d'etat was organized by theamericans to allow Jamal al-abd alkhaser to become the president of egypt andsmash the Ikhwan.
When Sudan started expressing its attempt to apply Shari'ah,Sadik AlMahdee prime minister received a call from US that americans areready to support the economy of Sudan with wheat etc. Pakistan is now considered aterrorist country because it is a muslim country developing nuclear arms for selfdefense, while at the same time India is being blessed for its nuclear programs. When Iraq showed the possibility of producing some arms that can be a goodresource for the muslims later in the future, there was a near Ijmaa' regardingcrushing the resources of Iraq and Saddam Hussein was kept as a leader.
Beforethat Iraq was helped intensively in his battle with Iran, only to make sure that noone claiming islam should ever survive. For Allahloveth those who are just. It is such as turn tothem in these circumstances , that do wrong. After all of the above, how can we dare making a comparison between UN andHilful-Faduul, wa la hawla wa la kuwwata illa billah.
Muslims were oppressed in Makkah. They were not able to perform their daily practices. They were told by theprophet that Najashee - being a JUST ruler - would not prevent them from livingtheir Islam freely. Up to 80 people migrated including Othman ibn Affan and hiswife Ruqayyah: They only migrated to another land. They didn't evengo to visit Najashee or meet him with white costumes.
They only settled in thenew area which was less dangerous for them. It was only when two people fromQuraysh Amr bin 'Aas and Abdullah bin Abee Rabi'ah went to Najashee to askhim for the muslims that some sahabah representatives Jaafar bin Abee talib etal had to go to him to defend their case. After doing so, Najashee confessed thatthe messages of Muhammad and Jesus came from the same source.
Indeed, theprophet declared publicly that Najashee has converted to Islam and prayed onhim when he died. More than that, the Qur'an describes the reaction of thenajashee companions the bishops as follows: Because amongst them these are men devoted to learning. And men who haverenounced the world, and they are not arrogant. And when they listen to the revelation received by the Messenger, thou wilt seetheir eyes overflowing with tears, for they recognise the truth: They pray: Compare that case with the americans's: The jewsare not terrorists, but Hamas followers who are trying to get back their rights areterrorists.
Egypt is no exception. When no-mubarak asked for somegood muslims to be punished, they were delivered to him via express. They are all dying forthe sake of this world, and have displayed the most disgustful forms ofarrogance. After that comparison, is it fair to say: The hunting of a Zoroastrian, apostate or idolater may not be eaten. It is permissible to hunt those animals whose meat may be eaten, and also those which may not be eaten.
If one slaughters that whose meat may not be eaten, its flesh and skin become pure, except for the human and the pig, for slaughter does not have any effect on them [for the purpose of useability]1. It is permissible to hunt with a trained dog, panther, falcon, or any other trained predatory animal or bird.
The training of a dog is: The training of a falcon is: So, if one sends his trained dog, or falcon, or hawk, and mentions the name of Allah, the Exalted upon it at the time of sending, and then [the animal] seizes the prey and wounds it such that it dies, it is permissible to eat it. If the dog eats from it, it may not be eaten, but if the falcon eats from it, it can be eaten.
If the dog strangles [the prey] and does not wound it, it may not be eaten. If the sender reaches the prey alive, it is obligatory upon him to slaughter it, and so if he refrains from slaughtering it until it died, then it may not be eaten.
If a man shoots an arrow at prey, and mentions the name of Allah at the time of shooting, he may eat what he strikes provided the arrow wounded it so that it died [as a result]. But, if he reaches it alive, he [must] slaughter it, and so if he refrains from slaughtering it until it died, then it may not be eaten.
If the arrow strikes, and the animal struggles [and moves] so that it disappears from him, but he continues to pursue it until he overcomes it dead, it may be eaten. But, if he sat back from pursuing it, and then came upon it dead, it may not be eaten.
If he strikes quarry which then falls into the water and dies, it may not be eaten. Similarly, if it falls on an inclined surface or mountain, and then tumbles down to the ground, it may not be eaten, but if it falls to the ground initially, it may be eaten.
If someone shoots a quarry, and strikes it without incapacitating it nor preventing it from escaping, and then someone else shoots it and kills it, it is his and may be eaten. But, if the first one incapacitates it and then the second one kills it, it may not be eaten, and the latter must reimburse the former for its price less its wound 2. That which a featherless arrow strikes with its breadth may not be eaten, but if it wounds [the quarry] it may be eaten.
That which is struck by a pebble may not be eaten if. If one shoots at quarry and severs a piece from it, [the animal] may be eaten, but the piece may not be eaten. But, if he cuts it in thirds, and the major portion is adjacent to the rump, then it may [all] be eaten.
If the major portion is adjacent ot the head, the larger portion may be eaten, but the lesser one may not. The slaughter of a Muslim or a Kitabi is permissible [to eat]. The slaughter of a Zoroastrian, apostate, idolator or [Muslim] in ihram may notbe eaten.
If the slaughterer omitted the pronouncement of the name [of Allah] deliberately, then the slaughter is carrion which may not be eaten.
But, if he left it out forgetfully, it may be eaten. The vessels which must be severed in slaughtering are four: So, if he cut [all] these, eating [from the animal] is permissible. If he cut most of them, then similarly [it is valid] according to Abu Hanifah. Abu Yusuf and Muhammad said: If one reaches spinal cord with the knife, or severs the head, that is repugnant for him [to do], but the slaughter may be eaten.
If one slaughters a ewe from the back of its head, then if it remains alive until he severs the [required] vessels it is valid but repugnant. But, if it dies before the cutting of the vessels it may not be eaten. It is permissible to slaughter with sharp reed or stone, or anything which causes the blood to flow out, except for an intact tooth or an intact nail. It is recommended that the slaughterer sharpen his blade.
An animal with severed ears or [severed] tail does not suffice, nor one from which the major part of the ear has gone. But, if the major portion of the ear or tail remains, it is permissible.
It is permissible to immolate hornless, castrated, mangy or insane animal. Immolation is [only] from amongst camels, cows and sheep [or goats]. If one pierces a camel, or slaughters a cow or sheep, and then finds in its belly a.
Domesticated game must be slaughtered, and wild livestock may be wounded [as in hunting]. The recommended [technique] for camels is piercing, but if one slaughters them, it is valid but disliked. The recommended [technique] for cows and sheep is slaughtering, but if one pierces them, it is valid but disliked. It is not permissible to eat any canine-toothed beast of prey, nor any taloned [predatory] bird.
There is no objection to [eating] the agrarian crow, but the speckled one which eats corpses may not be eaten. It is repugnant to eat the hyena. It is not permissible to eat the flesh of the domesticated donkey or mule. The meat of the horse is repugnant according to Abu Hanifah. There is no objection to eating the rabbit. Nothing may be eaten of the animals of the water except fish.
It is repugnant to eat floating [fish which died on their own]. There is no harm in eating the jirrith and eel 8. It is permissible to eat locusts, and there is no slaughter [needed] for them. The [unanimously] prohibited beverages are four: Wine, which is the juice of grapes when it ferments, becomes intoxicating and emits froth. Fermented juice of dates and raisins, if each of them is cooked [with] the slightest cooking, is permissible, even if it is intoxicating, provided one drinks from it [such an amount] that one is reasonably sure that it will not intoxicate him, [and provided it is not drunk] for fun or amusement.
The fermented juice of honey, fig, wheat, barley and corn is permissible even if it has not been cooked. Grape-juice, if it is cooked until two-thirds of it disappears and one third remains, is permissible even if it is intoxicating. Muhammad said: There is no objection to preparing juice in gourds, earthenware, pitch-coated vessels, or hollowed wooden vessels. When wine turns to vinegar, it becomes permissible, whether it turned to vinegar on its own, or because of something cast into it.
It is not repugnant to make it into vinegar. Prohibition and Permissibility According to the Qur'an and Sunnah, as extracted and inferred by scholars of the Hanafi school.
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