Nur al-Idah is a Hanafi text which includes vast areas of jurisprudence, namely, the rulings pertaining to worship. 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 Abu Hanifa and his students, namely Imam Muhammad, Abu Yusuf and Zufar; and will provide the reader with a brief look as to why the Hanafi Madhhab is the most widely embraced in the world today. The Nur al-idah is a classical text on sacred law, and for generations has been one of the most widely taught texts used to transmit Hanafi fiqh.
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Log In Sign Up. Nur al-Idah. Zakariya Bosmans. He helped them with His Divine Providence. Consequently, they excelled in worshipping him, preserved His Sacred Law, and conveyed it to His slaves. I testify that there is no god except Allah, al-Malik1, al-Barr2, al- Rahim3. It contains knowledge by which the five pillars of worship can be elucidated and corrected.
The proofs for it come from the Honourable Book, the exalted sunna, and consensus. Through it, the hearts, sight and hearing of the believers attain happiness.
In this book, I have put together my commentary on the primary text, after having been asked to do so by men of virtuous character.
The book is an introduction for students and is there to facilitate success on the path to the place of return. I have named 1 Al-Malik is the owner of the universe, of the whole creation — the absolute Ruler. I ask Allah, al-Karim6, and supplicate to Him through His beloved, the chosen one, that He benefits the community by it, and that, by His grace, He accepts it and protects it from the evil of those who are not worthy of it. Indeed, His acceptance is the most sublime of favours and the greatest blessing.
I, again, ask Allah that He benefits His slaves through it, and causes this benefit to perpetuate. He is able to do whatever He wants, and is able to respond. Allah, accept my prayer. Tihara is the tool. Tuhara is the remains of that by which purification is performed. However, in Sacred Law, tahara means a ruling that affects those parts of the body and places of prostration pertaining to the prayer, and the agent used to purify them.
Purification precedes the prayer itself as it is a condition of the prayer. The means of removing ritual impurity, by agreement, is water. Miya7 and amwa8 are both plurals of water. Water is a clear liquid, from which the life of every living, growing thing is derived. In terms of pronunciation, the word ma can be elongated, but sometimes it can be shortened. Furthermore, dew is purifying, according to the correct position.
This excludes water that melts from salt, which does not purify, despite being able to do so before becoming salt; it melts in the winter and solidifies in the summer, as opposed to water. Finally, fountain water that flows on the ground emanating from springs. The genitive construction in all of these waters is for classification and not for restriction.
The difference between the two is that it is permitted to call the first type water as opposed to the second. Thus, it is not permitted, for example, to refer to rosewater as water without mentioning rose. However, this is permitted with well water. Furthermore, Imam Lucknowi has mentioned in his notes on Hidaya that this tradition has been recorded by Ahmad as a raised tradition. The first type is pure and purifying, but not offensive.
This is absolute water that has had nothing mixed with it that would restrict it to any of the below categories. The second type is pure and purifying, but slightly offensive to use, according to the most correct position. This is that which an animal such as a domestic cat and others like it such as free- range chickens, predatory birds, snakes, and rats have drunk from.
These animals all cause the water to become slightly offensive because none of these avoid impurities. The explanation for the Prophet, upon him be peace and blessings, tilting the container for the cat13 was that at that moment he was aware that there was nothing impure on the cat.
This category of water only becomes slightly offensive after having been drunk, if it is small in quantity, the definition of which will soon come. The leftover water of a wild cat is impure.
The third type is pure in itself but non-purifying for ritual impurity, as opposed to filth. This is that which has been used on the body, or has touched it without intention, to remove ritual impurity, or intended for a righteous act. Examples of righteous acts include an ablution with intention, in another place, whilst already in a state of ablution, as an approach to Allah to make it an act of worship.
However, if the second ablution is in the same place, it is offensive, and the water used for ablution is not regarded as used water. Water only becomes used when it separates from the body, even if it has not settled at a place, according to the correct position.
The rule of usage is not applicable before separation because of the necessity of purification. After the separation there is no necessity. Ablution is not valid with liquid from trees or fruits because of its complete mixing which causes it not to be absolute. This is the case even if it comes out by itself without being pressed, like drops from vines, according to the most apparent position.
It is valid to join cleansing liquids with absolute water for the purification of intrinsic impurity because of the presence of the required condition in cleansing liquids. This condition is the removal of the impurity when being washed. This condition, however, is absent in the case of legal impurity, because there is no tangible impurity on the limbs of the affected person. Ritual impurity is a matter dictated by Sacred Law. It carries the rule of being an impurity thereby preventing the affected person from praying.
The Lawgiver has chosen a specific tool for the removal of ritual impurity, and no other tool can be used in its place. Nor is ablution valid with water whose nature has been removed, which is to be fine and fluidic, able to quench thirst, and cause vegetation to grow, through cooking the likes of chickpeas and lentils.
This water when it becomes cold thickens. The same is the case when water is cooked with some cleaning agent, such as sidr17, and becomes thick. However, in both instances, if it remains fine ablution is permitted.
The first method is by complete mixing, through absorption of the vegetation or through cooking. This method has been mentioned previously. The second method is the dominance of the mixing substance over the water. However, because determining dominance will differ depending on the mixing substance, the scholars have set guidelines.
Dominance in the mixing of water with pure solids is attained when the water loses its fineness, thus being no longer able to drip from clothes, and its fluidity, thus no longer being able to flow on the limbs in the normal manner of water. However, if the fineness and fluidity remain there is no harm, i.
Examples include solids such as saffron, fruits, or leaves mixing with it, other than by cooking. This is based on the narrations from Bukhari and Muslim that the Prophet, upon him be peace and blessings, ordered that the one who had been thrown off and killed by his camel whilst in ihram be washed with water and sidr. On occasions, the Prophet, upon him be peace and blessings, performed the ritual bath with water that had traces of dough in it.
An example of this is milk that has colour and taste alone. If these two are not present ablution is valid. However, if one appears ablution is not valid. Dominance is attained by the appearance of two characteristics in liquids having three characteristics, such as vinegar that has colour, taste and odour.
Any two characteristics appearing will prevent the ablution from being valid. However, one characteristic does not harm, being too insignificant. Dominance in the mixing of liquids that have no characteristics that would make it differ to water by way of colour, taste and odour, such as used water or rose water that has lost its smell, is determined by weight. After being used, the taste, colour and odour do not change, and, according to the correct position, it is pure.
Weight is used to determine, because there is no way of determining by the other characteristics as they are not present. Thus, if two ritl, for example, of used water or rose water that has lost its smell mix with one ritl of absolute water ablution is not permitted due to the dominance of the restricted water.
But the opposite, where the majority is absolute water means ablution is permitted. The ruling for when the two are equal is not mentioned in the primary narrations. The fourth type of water is impure. This is stagnant water that is small in quantity in which an impurity has entered, and it is known to have entered with certainty or high probability. This is with an impurity other than horse or donkey droppings, which are exempted, as we shall mention. Small is defined as that body of water whose surface area is less than ten by ten arm lengths.
Thus, if it is small and an impurity touches it, it becomes impure, even if no trace of the impurity appears. It is also said that the depth is an arm length or a hand span. The Balkh scholars have taken this position to make ease for people. However, the estimation of ten by ten arm lengths is the fatwa. There is no problem in performing ablution or drinking from a large vessel whose mug is in the corner of the house, as long as it is known that no impurity has entered.
The same is the case with a pond, in which it is feared, without confirmation, that impurity is present. It is not necessary to ask about this. The same also applies to a well in which dirty bucks are lowered, having been carried by children and slaves and touched by farmers with soiled hands, unless the impurity is known for certain.
Water is also impure if it is flowing and the trace of impurity appears in the flowing water. Trace is the taste, colour or odour of the impurity.
Nur al-Idah: The Light of Clarification
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Nur al-Idah Light of Clarification
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Nur al-Idah - The Light of Clarification