Hanbali Fiqh: Fiqh of Worship

These are my notes on the Hanbali fiqh text Akhsar al-Mukhtasarat, which is one of the fundamental books studied by Hanbalis in the beginning of their studies. The notes are from the chapters related to worship. The notes are based on the explanation of Sh. Yusuf ibn Sadiq al-Hanbali from Egypt.

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Al-Fiqh Al-Islami written by Muhammad Akram Nadwi is a collection of the fiqh (Islamic jurisprudence) of Imam Abu Hanifa and his school of thought. This work covers rulings of Hanafi Fiqh alongside the examples from current day issues. The author, generally, follows traditional subdivision and ordering of topics regarding Islamic jurisprudence, throughout his work. First volume of this compilation consists of three main topics: purification (ṭahāra), prayers, funerals.

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This chapter provides a history of Hanbali theology from the formation of the Hanbalis as a school of law in the late ninth and early tenth centuries through to the Wahhabis of Arabia in the eighteenth century. The Hanbalis had a disproportionate impact on the development of Islamic theology because they opposed Kalam theology more consistently than did the other Sunni law schools. Among the major figures discussed herein are Abu Ya‘la, Ibn ‘Aqil and Ibn Jawzi in the eleventh through thirteenth centuries and Ibn Taymiyya, Najm al-Din al-Tufi, and Ibn Qayyim al-Jawziyya in the early fourteenth century.

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Compilation of English notes on some chapters of Salah from the Hanbali text ‘Zaad al-Mustaqni’ based on various sources.

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In his prologue, Akhdari lists the duties one is obliged to understand and act upon once they attain the age of maturity. It is a common practice in Muslim pedagogical tradition to versify basic texts so that students can memorize them more easily. Here, the text is presented as translated into rhyming couplets of English verse.

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The Creed of Imam Bayhaqi

Published by Turath Publishing, London.

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In this essay we will present two texts from the Sufi literature that may contribute to the study of Islamic practice. The only existing extensive translations of writings concerning the spiritual meaning of ritual prayer in Islam being those of a chapter of the Ihyā’ ‘ulūm al-dīn of al-Ghazālī (d. 505/1111) by M. Holland and of the al-Futūhāt al-Makkiyya of Ibn al-‘Arabī, the purpose is to enrich the doctrinal spectrum of the subject and to show that the interpretations of Salāh are in fact developments of its original meanings as they appear in the Qur’ān and in the Hadith literature. The essay hops thus to contribute to the debate concerning the genuine Islamic origin of Muslim spirituality such as it has been initiated by such scholars as L. Massignon and P. Nwyia in the fields of terminology and hermeneutics respectively. We do certainly not pretend to treat this subject in an exhaustive way, the objective being rather to highlight that Islamic practice far from constitutes a closed system of predefined norms devoid of any interpretative potential, but, on the contrary, represents a dynamic reference which has never ceased to inspire Muslim thought in a creative way. The introductory part of this paper will be treating the fundamental ideas as to what constitutes the significance of ritual prayer in the Qur’ān and secondly in the sayings of the Prophet. Without getting too much into details, our main concern will be to develop further some key issues highlighted in the article of The Encyclopedia of Islam. The second and main part begins with an extract from a contemporary fiqh treatise, introducing the presentation of a selection of extracts from the writings of two illustrious Sufi authors which, despite of their interest, have not yet been translated. The texts of al-Ḥakīm al-Tirmidhī (d. 279/892) and of Aḥmad Ibn ‘Ajība (d. 1224/1809) have been chosen, because of their originality and secondly because of the historical and geographic distance that separates them, which shows thus that interpreting Islamic practice has never ceased to preoccupy Muslim thinkers of any cultural background

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This article presents a number of legally and theologically centred passages from early, middle, and late-era Ḥanbalī authorities concerning the imamate. These excerpts demonstrate that ever since the inception of the Ḥanbalī school of thought, the imamate, or the caliphate , was deemed a necessity for maintaining unity, upholding the social order of the polity, enforcing the morals and norms of the Sharī'a, protecting the common interest of the general Muslim population, as well as ensuring the implementation of public religious ordinances. A few major underlying themes can be observed from these extracts. Besides highlighting the importance of the imamate through a sociopolitical prism, many of them also constitute a repudiation of the rationalist orientation of the Muʿtazila by indicating how the obligatory status of the leadership post is a determination derived through revelation, not reason alone.

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Among the religious traditions of humanity the Shi‘ah tradition within Islam is unmatched in its rich corpus of devotional texts (du‘ā and ziyārah literature) handed down from the original leaders of the faith, the Prophet Muḥammad and the Imams of his family, the Ahl al-Bayt. The Mafātīḥ al-Jinān is the most popular manual of Islamic devotional observances and prayer-texts by Shaykh Abbas Qummi, which draws its contents from well-known and reliable sources. As a manual of devotional literature, the Mafātīḥ follows a long tradition established by the Miṣbāḥ al-Mutahajjid of Shaykh Ṭūsī (d. 1067) and followed up in the works of Sayyid Ibn Ṭāwūs (d. 1265), Kaf‘amī (d. 1499) and others. Most of the contents of the Mafātīḥ are drawn from these earlier works. Shaykh ‘Abbās Qummī (d. 1940), also known as Muḥaddith Qummī, was a major Iranian scholar in the first half of the 20th century. A paragon of saintly piety and a prolific writer, his works in Persian and Arabic on Hadith, devotions, ethics, history and biography have enjoyed wide popularity. Born in the holy city of Qum, he was a pupil of Muḥaddith Nūrī, the great scholar of Shī‘ī Hadith and compiler of the Mustadrak al-Wasā’il. Shaykh Abbas Qum-mi’s many works include: Al-Bāqiyāt al-Ṣāliḥāt, Hadiyyat al-Zā’irīn, Fawā’id al-Rajabii-yyah and al-Tuḥfat al-Ṭūsiyyah on the topics of ziyārah, sup-plications and observances; Nafas al-Mahmūm, Muntha al-Āmāl, Anwār al-Bahiyyah, Bayt al-Aḥzān and Tuḥfat al-Aḥbāb, on biographical accounts of the Prophet’s Family and Companions; Al-Kunā wa al-Alqāb, Hadiyyat al-Aḥbāb and Tuḥfat al-Raḍawiyyah on biographical accounts of scholars; Safīnat al-Biḥār, a subject index and guide to the contents of Allāmah Majlisī’s Biḥār al-Anwār. Ali Quli Qarai (1947-) is a well known translator of Islamic texts. Formerly the chief editor of Al-Tawḥid, a quarterly journal of Islamic thought and cul-ture, he has translated several works on Hadith, philosophy and mysticism into English. His translation of the Holy Qur’an has been acclaimed as one of the best and most accurate translations of the scripture. His other works include translations of:

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