H who was the student of Imam Jasas. Originated from the Abbassid Period. Created as a facility to the quick training of lawyers without the use of lengthy volumes, but it is a fundamental of Islamic Law for a layman. Many later Hanafi texts are in forms of commentary of the Mukhtsar. Some scholars would write commentary on the entire text or phrases from Quduri.

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The time for fasting is from the rising of the second dawn until the setting of the sun. Fasting is : abstention from eating, drinking and sexual intercourse by day with the intention. If in Ramadan a child reached adulthood, or an unbeliever accepted Islam, they abstain [from things which invalidate fasting] for the remainder of that day, and fast that which comes thereafter. They do not make up what passed. If a traveller arrives [at his place of residence], or a [menstruating] woman attains purity with part of the day [remaining], they abstain [from those things which invaliate fasting] for the rest of that day.

The obligatory is of two sorts : among it is that which is attached to a specific time, such as the fast of ramadan, and a specified vow.

The second sort is that which becomes obligatory to fulfil, such as the make-up [fasts] of Ramadan, unrestricted vows, and atonements. These are not valid without an intention from the night. Whoever sights the new crescent of Ramadan alone fasts, even if the imam does not accept his testimony. If there is some obstruction in the sky, the imam accepts the testimony of one upright [Muslim] - be that male or female, free-man or slave - for the sighting of the crescent.

Someone who alone sights the crescent for ending the fast does not stop fasting. When there is some obstruction in the sky, only the testimony of two men, or one man and two women, is accepted for [sighting of] the crescent for ending the fast.

But, if there is no obstruction in the sky, only the testimony of a large multitude -- by whose report [certain] knowledge is attained -- is accepted.

If the fasting one ate, or drank, or had sexual inercourse out of forgetfulness [that he was fasting], his fast is not broken. If he slept and then had an erotice dream, or looked at a woman and ejaculated, or oiled [his head], or underwent blood-letting, or used antimony [in his eyes], or kissed, his fast is not broken.

If one is overcome by vomiting, his fast is not broken. If he applied drops inside his urethra, his fast is not broken according to Abu Hanifah.

Abu Yusuf said : his fast is broken. If someone tastes something with his mouth, his fast is not broken, but it is disliked for him to do that. It is disliked for a woman to chew the food for her infant if she has some alternative.

If he ejaculated on account of a kiss or touch, then make-up is due upon him. There is no harm in kissing if he feels himself safe, but it is disliked if he does not feel safe. Makeup is due, but not expiation, for someone who had intercourse in other than the private parts and ejaculated.

If one deliberately made himself vomit a mouthful then makeup is due upon him. The fast of someone who swallows pebbles or iron is broken. Whoever had an anal enema, or applied nose-drops, or ear- drops, or treated a torn belly or a skull-fracture with medicine such that it reached his body cavity or his brain, his fast is broken. If someone had suhur thinking the dawn had not [yet] risen, or broke his fast thinking the sun had set, and then it turned out that the dawn had risen, or that the sun had not set, makes up that day, but there is no expiation due on him.

Someone who lost consciousness in Ramadan does not make up the day on which the loss of consciousness occurred, but he makes up that which came after it. If an insane person regained sanity with part of Ramadan [remaining], he makes up what passed of it.

If a woman menstruates, she stops fasting and makes up [fasting for the days of menstruation]. Whoever enters into an optional fast, or an optional prayer, and then spoils it, makes it up. Expiation is due on someone who deliberately has sexual intercourse in one of the two passages, or eats or drinks something which provides nutrition, or is used for treatment 2. The expiation is like the expiation for zihar. There is no expiation for spoiling a fast in other than Ramadan.

Someone who is sick in Ramadan, and fears that if he fasts his sickness will increase, breaks his fast and makes [it] up [later]. If one is a traveller who is not harmed by fasting, then for him to fast is preferable, but if he does not fast and makes it up [later] it is permissible. The pregnant or nursing woman, if they fear for their children, do not fast and make it up, and there is no redemption due upon them.

The makeup of Ramadan may be performed separately if one wishes, or consecutively if one wishes. If one delayed it until another Ramadan entered, he fasts the second Ramadan, and makes up the first after it, and there is no redemption due upon him.

If the invalid or the traveller dies while they are in that condition, makeup is not incumbent upon them. But, if the invalid recovers, or the traveller takes up residence, and then they die, makeup is incumbent upon them for the extent of the health or residence. The aged man who is not capable of fasting does not fast, and for every day he feeds a poor person, just as one feeds in expiations.

Seclusion is praiseworthy. It comprises remaining in the mosque, with fast and the intention of seclusion. It is prohibited for the secluded one : to have sexual intercourse to touch [with lust] 3. If the secluded one had sexual intercourse, by night or day, his seclusion is invalidated. There is no harm in his buying or selling in the mosque without bringing the goods there. He should speak only well, but [intentional] silence is disliked for him. Whoever obligated upon himself seclusion for [a number of] days is obliged to to seclude himself for them along with their nights, and [the days] are consecutive, even if he did not stipulate consecutiveness.

Evidences are generally omitted for brevity 1. If a youth attains maturity, or a slave is freed, after entering ihram, and they continue thus, it does not suffice them for the Hajj of Islam.

Ihram, before any of the other rites. Maintaining the order between the fard acts ihram-Standing- Tawaf 5. Keeping away from sexual intercourse before the Standing. Pelting the Jamarat 4. Tawaf of Leaving, for other than menstruating women and the residents of Makkah.

Cutting or shaving the hair of the head within the Haram, within the Days of Immolation. Not delaying ihram beyond the miqat. Not delaying the Tawaf of Visiting beyond the Days of Immolation. Beginning tawaf from the Black Stone. Performing tawaf counter-clockwise.

Performing tawaf around the hatim. Walking in tawaf, for one who has no excuse. Being in a state of purity during tawaf. Covering the nakedness during tawaf. Maintaining the order between pelting, slaughtering and cutting hair.

If one entered ihram before these mawaqit, it is valid. The miqat of one whose dwelling-place is after the mawaqit, is al Hill.

But, if one entered ihram for hajj before this, it is valid, and it counts as hajj [except that he must wait until the time of hajj to perform the rites]. If he is performing hajj alone ifrad , he intends hajj with his talbiyah. The talbiyah is that one say : Labbayk-allahumma labbayk. Labbayk la sharika laka labbayk. It is not appropriate to leave out any of these words, but if one added [something] after them it is permissible.

He should not kill game, nor point it out, nor direct to it. He should not wear a shirt, nor pants, nor a turban, nor a cap, nor a gown. Nor [should he wear] khuffs unless he cannot find shoes, in which case he should cut them below the tarsus 6. He should not cover his head, nor his face. He should not apply perfume. He should not wash his hair or beard with marsh amllow. He should not shave his head, nor his body hair, nor cut [anything from] his beard, nor [cut] his nails. He should not wear a garment died with wirs , saffron or safflower, unless it has been washed and does not exude fragrance.

Tying a himyan belt to carry money around his waist. Then, one starts at the Black Stone, faces it, pronounces takbir, raises his hands and touches it, and kisses it if one is able to [do so] without harming any Muslim.

One makes ones tawaf circumambulation around the Hatim. One performs raml in the first three circuits, and walks calmly in the remaining [four]. One touches the Stone whenever one passes by it, if one is able, and one ends the tawaf with touching [it]. This is the Tawaf of Arrival tawaf al-qudum.

It is sunnah, and isnot obligatory. There is no Tawaf of Arrival due upon the people of Makkah. Then, one sets out to Safa. One climbs onto it, faces the qiblah, pronounces takbir and tahlil, invokes blessings on the Prophet may Allah bless him and grant him peace , and supplicates Allah for his needs.

Then, one descends calmly in the direction of Marwah. Then, when he reaches the inside of the valley, he runs between the two green posts. This is one round, and he performs seven [such] rounds, [suchthat] he begins at Safa and ends at Marwah.

Then, [if performing ifrad] one stays in Makkah in the state ofihram, performing tawaf whenever one desires. Whoever prays in his camp alone prays each one [of the prayers] at its [own] time according to Abu Hanifah may Allah, the Exalted, show mercy to him.

Abu Yusuf and Muhammad said : The solitary one conjoins them. It is recommended to perform ghusl before the Standing, and 6. Then, when the sun sets, the imam, and the people with him, pour forth at their leisure, [proceeding] until they come to Muzdalifah and alight there.


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Necessity of following engllsh The Methodology of Acquiring Knowledge. A Treasury of Hadith. Shaykh Ahmad bin Yahya an Najmee. Ziyad bin Hamad al Umar. But, if he prayed four [rak x ah], and had sat in the second for the measure of the tashahhud, [the first] two rak N ah suffice him for his fard, and the last two are nafl for him.


Mukhtasar al-Quduri





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