The main books of the Shafi'i madhhab.

The basis of any madhhab is, of course, the decision of its imam. The scholars and books of the madhhab explain its foundations. Scholars explain and carefully analyze the original decision of the imam, but in the books these decisions are preserved and the strong opinions of the madhhab are passed on to subsequent generations.

Imam al-Haramain 'Abdul-Malik ibn 'Abdullah al-Juwayni (d. 478) compiled four main books on the 'kawl jadid' (new decision) of Imam ash-Shafi'i (204 kh): Al-Umm, Al -Imlya", "Al-Mukhtasar al-Buwaiti" and "Mukhtasar al-Muzuni" - and called the book "Nihayat al-Matlab".

This book of Imam al-Haramain was shortened by his student, Imam al-Ghazali (505 h.). The first abbreviation was called "Al-Basit", the second - "Al-Wasit" and the last - "Al-Wajiz". Imam al-Rafi'i (d. 623) also abbreviated Al-Wajiz and called this book Al-Muharrar. Also, Imam ar-Rafi wrote two sharkhs in Al-Wajiz: "Sharh al-Kabir", or "Fath al-Aziz fi sharh al-Wajiz", and "Sharh as-Saghir".

Imam an-Nawawi (676 h.) abbreviated "Fath al-Aziz" and called this book "Ravzat at-Tolibin wa umdat al-Muftiin." The later scholar Ibn al-Mukri (d. 837) also abbreviated the book of Imam Nawawi and called it Ravz al-Talib, and Shaykhul-Islam Zakariya al-Ansari (925) commented on it, calling it " Asna al-Matalib sharh ravz at-talib.

Also, the book "Rawzat at-Talibin" was shortened by Imam Ahmad ibn Umar al-Mujazzad (d. 930 h.), who called it "Al-Ubad". Imam Ibn Hajar al-Haytami wrote a commentary on it and called it "Al-Ibad sharh al-Ubad".

Also, the author of the first abridgement of Ravzat at-Talibin, al-Mukri, abridged this book again and called the abridged book Al-Irshad. Ibn Hajar al-Haytami wrote a commentary on it called "Fath al-Jawad sharh al-Irshad".

Imam al-Nawawi also abbreviated Al-Muharrar and called the abridged book Minhaj at-Tolibin. Then this book was again shortened by Shaykhul-Islam Zakariya al-Ansari. The abbreviated version was called "Al-Manhaj at-Tulab", and the sheikh himself wrote a commentary on it "Fath al-Wahhab bi sharh manhaj at-tulab". Imam al-Jawhari abbreviated Al-Manhaj again and called the abridged book An-Nahj.

Tarjih (preference) in the madhhab is given to what the two sheikhs agreed on: Rafi and Nawawi. This is the unanimous opinion of the Muhaqqiqs of the Madhhab. If two imams disagree, then the opinion of Imam Nawawi is preferred (as Sheikh Hassan Hit said in his lessons, Nawawi is preferred, since Nawawi relied on arguments and, in particular, paid attention to checking the hadith for authenticity, and Rafii preferred the opinion, on where most of the Mujtahids of the Shafi'i madhhab converged - Abu Ali's note).

Preference for the opinion of Nawawi in his various books is given in the following sequence: (1) "At-Tahqiq"; (2) "Al-Majmu"; (3) "At-Tankih"; (4) "Ravzah"; (5) Al-Minhaj and its fatwas; (7) Sharh Muslim; (8) "Tashikh at-Tanbih" and notes to this book. The opinion expressed in all his books is given preference over the opinion found in only a few. An opinion that is considered in the relevant chapter is given preference over an opinion that is not mentioned in its chapter.

Imam as-Subki (d. 765) said about the book "Al-Minhaj" by Imam an-Nawawi: "In our time, this book is considered the best for students and scholars to understand the madhhab." There are about a hundred commentaries on this book. It was shortened, commented on, checked and compiled in poetic form.

The four most important comments on Al-Minhaj are:

1) "Tuhfat al-Muhtaj" by Imam Ahmad ibn Adi ibn Hajar al-Haytami (d. 974);

2) "Nihayat al-Muhtaj il Sharh al-Minhaj" by Imam Shamsuddin Muhammad ibn Ahmad ibn Hamza al-Ramli (d. 1004);

3) “Mugni al-Muhtaj ilya maarifat al-maani al-alfaz sharh al-Minhaj” by Imam Shamsuddin Muhammad ibn Ahmad al-Khatib ash-Shirbini (d. 977);

4) "Kanz ar-Ragibin sharh Minhaj at-talibin" by Imam Jalyaluddin Muhammad ibn Ahmad al-Mahalli (d. 864).

On the basis of the above books, the opinion of the madhhab is made, however, there are differences in some of the opinions given in the books of Ibn Hajar and Imam ar-Ramli. Then preference is given to "Sharh as-Saghir ala al-Bahja", and then - "Fath al-Wahhab bi Sharh al-Manhaj". Both books of Shaykhul-Islam by Zakariya al-Ansari. Then preference is given to the sharkh of Imam al-Khatib ash-Shirbini and the sharkh of Imam al-Mahalla.

We happened to live in an age of widespread propaganda of “coolness” and “independence”, propaganda of the “Western” way of life pours on us from all sides. Television, radio, social networks and all that teach us not only to think and act like show business stars, but also to dress like them. Clothing that would have been something humiliating for our grandfathers, great-grandfathers and even for our fathers has become the norm. Tight trousers, sleeveless jackets, breeches, short T-shirts that hardly reach the waist are the result of such propaganda, or there will be more ...

Many brothers justify their appearance the fact that awrah for a man is only the place between the navel and the knees, but this is not entirely true. Awrah of a man has a division depending on the place and position.

The book Al-Fikhul Manhaji says the following:

« Avrat in prayer in relation to a man is everything that is between the navel and knees, and he is obliged to cover this part of the body in prayer».

“The awrah of a man in front of men, whoever they are (Muslim or non-Muslim), as well as in front of mahram women (close relatives, marriage with whom is impossible) is everything between the navel and the knees. And as for outsiders (non-mahrams), a man's awrah in front of them is his whole body, except for his face and hands, according to a reliable opinion [in the Shafi'i madhhab]. That is, it is not allowed for outsider women to look except at the face and hands of an outsider man, and if the look causes passion in a woman, then she is forbidden to look at his face.

Allah Almighty says in the Quran: Say (O Prophet!) to believing women that they are ordered to lower their eyes and not look at what Allah has forbidden to look at, and protect their chastity "(Sura" an-Nur", ayat 31)".

[Al Fikhul Manhaji]

As we can see, the awrah of a man outside of prayer in front of strange women is different from the awrah in prayer. The place between the navel and the knees is the minimum part that must be covered in order for prayer to be considered valid, however, in prayer, we should, if possible, cover as much of our body as possible.

Shafi'i scholar Abu Bakr al-Dimiati al-Bakri (d. 1300 AH/1883) in his book I'anatu al-Talibin writes:

ﻭﻋﺬﺭ اﻟﺠﻤﺎﻋﺔ ﻓﻘﺪ ﻟﺒﺎﺱ ﻳﻠﻴﻖ ﺑﻪ، ﺑﺄﻥ ﻟﻢ ﻳﺠﺪ ﻟﺒﺎﺳﺎ ﺃﺻﻼ، ﺃﻭ ﻭﺟﺪﻩ ﻟﻜﻨﻪ ﻏﻴﺮ ﻻﺋﻖ ﺑﻪ ﻟﺒﺴﻪ

ﻭﺇﻧﻤﺎ ﻛﺎﻥ ﺫﻟﻚ ﻋﺬﺭا ﻓﻲ ﺗﺮﻙ اﻟﺠﻤﺎﻋﺔ ﻷﻥ ﻋﻠﻴﻪ ﻣﺸﻘﺔ ﻓﻲ ﺧﺮﻭﺟﻪ ﻛﺬﻟﻚ

ﻗﺎﻝ اﻟﻜﺮﺩﻱ ﻓﻲ اﻹﻣﺪاﺩ ﻭاﻟﻨﻬﺎﻳﺔ: ﻳﻈﻬﺮ ﺃﻥ اﻟﻌﺠﺰ ﻋﻦ ﻣﺮﻛﻮﺏ ﻟﻤﻦ ﻻ ﻳﻠﻴﻖ ﺑﻪ اﻟﻤﺸﻲ ﻛﺎﻟﻌﺠﺰ ﻋﻦ ﻟﺒﺎﺱ ﻻﺋﻖ: اﻩ .

ﻗﻮﻟﻪ: (ﻭﺇﻥ ﻭﺟﺪ ﺳﺎﺗﺮ اﻟﻌﻮﺭﺓ) ﻏﺎﻳﺔ ﻓﻲ ﻛﻮﻥ ﻓﻘﺪ اﻟﻻﺋﻖ ﻋﺬﺭا، ﺃﻱ ﻳﻌﺬﺭ ﺑﻔﻘﺪ اﻟﻻﺋﻖ ﺑﻪ، ﻭﺇﻥ ﻭﺟﺪ ﻣﺎ ﻳﺴﺘﺮ ﻋﻮﺭﺗﻪ، ﺃﻱ ﺃﻭ ﻭﺟﺪ ﻣﺎ ﻳﺴﺘﺮ ﺑﺪﻧﻪ ﺇﻻ ﺭﺃﺳﻪ ﻣﺜﻼ، ﻷﻥ ﻋﻠﻴﻪ ﻣﺸﻘﺔ ﻓﻲ ﺧﺮﻭﺟﻪ ﻛﺬﻟﻚ، ﻛﻤﺎ ﻣﺮ

"Lack of decent clothing is good reason to skip the congregational prayer [and Friday prayer]. And this reason is considered as valid in the event that a person does not have any clothes at all, or if there is one, but it detracts from the dignity of this person. Indeed, this is considered a good reason for skipping the collective prayer [and Friday prayer], because it will be difficult for a person to go out in public in such clothes.

Al-Kurdi said in Al-Imdad: “It is obvious that the issue of lack of decent transportation for a person who is not fit to walk is similar to the issue of lack of decent clothing.”

« Lack of proper clothing is a good reason for skipping congregational prayer [and Friday prayer], even if the clothing does cover the awrah. For example, he has clothes that cover the body, but there will be nothing to cover the head, since it is very difficult to go out in this form, as it was said earlier.».

[Ad-Dimiati, "Ianatu Talibin"]

From this we see that even such an important thing as a collective prayer can be missed by a man in the absence of decent clothes that do not detract from his dignity, which, of course, are not tight trousers, short T-shirts, transparent shirts, etc., well talk about voluntarily going out to people in similar clothes.

I would especially like to note the importance and significance of the headdress for a Muslim, without which our ancestors would be embarrassed to appear in society, not to mention performing prayers with their heads uncovered.

In the book "I'anatu at-Talibin" it is also written:

ﻭﻛﺮﻩ ﻛﺸﻒ ﺭﺃﺱ ﻭﻣﻨﻜﺐ، ﻷﻥ ﺍﻟﺴﻨﺔ ﺍﻟﺘﺠﻤﻞ ﻓﻲ ﺻﻼﺗﻪ ﺑﺘﻐﻄﻴﺔ ﺭﺃﺳﻪ ﻭﺑﺪﻧﻪ

« It is undesirable (makrooh) to bare the head and shoulders in prayer, as it is sunnah to adorn the prayer by covering one's body and head».

Mavsuat al-Kuwaitiyyah also says:

ﺍﺗﻔﻖ ﺍﻟﻔﻘﻬﺎﺀ ﻋﻠﻰ ﺍﺳﺘﺤﺒﺎﺏ ﺳﺘﺮ ﺍﻟﺮﺃﺱ ﻓﻲ ﺍﻟﺼﻼﺓ ﻟﻠﺮﺟﻞ ﺑﻌﻤﺎﻣﺔ ﻭﻣﺎ ﻓﻲ ﻣﻌﻨﺎﻫﺎ ; ﻷﻧﻪ ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻛﺎﻥ ﻳﺼﻠﻲ ﺑﺎﻟﻌﻤﺎﻣﺔ

« The faqih scholars unanimously agreed on the desirability of covering the head for men in prayer with a turban or the like. Because the Prophet, peace and blessings be upon him, performed prayer in a turban».

And Allah knows best!

Murad Khalilov

About the beginning of work on the translation of the book “Al-Fikhu l-manhaji ‘ala madhabi l-imami Ash-Shafi'i". At the moment, the chapter on purification has been fully translated and edited (to match the original (by the Shariah committee) and Russian). Also, some sections from various chapters of the book are partially translated: from the chapter on prayer to the chapter on family relations. Having a sufficient amount of material for a stable update of the site, we begin to lay out the translated sections. We ask Allah Almighty to strengthen us in this matter and help to bring it to the end.

Our work is exactly the translation of the book, and not the writing of articles based on it. We will post complete fragments containing complete information on a particular section, in the form of separate blocks. Each next publication will be a continuation of the previous one. The title of each publication will contain the part number and page numbers of the translated fragment.

Legal provisions related to purification (tahara)

Definition of tahar

In Arabic, "tahara" is purity, getting rid of dirt, both literally and figuratively - getting rid of shortcomings. So, for example, they say: "tatakhhara bi-l-ma" - "cleansed with water", that is, "cleared of dirt." Or they say: “tatahhara mina-l-hasad” - “purified from envy”, that is, cleansed the heart from envy.

In the terminology of Sharia, “tahara” is understood as the procedure after which it becomes permissible to perform namaz and what has its status (as bypassing (tavvaf) Kaaba. - approx. per.) For example, ablution for one who does not have it; or bathing for one for whom it has become obligatory; or cleansing from impurities (najas) on clothes, body or place (where prayer is performed).

Islamic concern for cleanliness

Islam fully cares about cleanliness, which becomes apparent from the following points:

1) The command to perform ablution while performing prayer several times a day. Allah Almighty said (meaning): “O you who believe! When you rise for prayer, then wash your faces and your hands up to the elbows, wipe your heads and wash your feet up to the ankles.(Sura "Meal", ayat 6).

2) Encouragement to bathe in many cases. Allah Almighty said: “And if you are in sexual defilement, then cleanse yourself” (Sura "Meal", ayat 6). The Prophet (peace and blessings of Allah be upon him) also said: “It is the duty of every Muslim before Allah to bathe once every seven days, in which he washes his head and body”(Al-Bukhari, Muslim (849)).

3) The command to cut nails, brush teeth, clean clothes. The Prophet (peace and blessings of Allah be upon him) said: “Five things pertain to the nature (fitra) of a person: circumcision, removal of pubic hair, cutting nails, plucking underarm hair and trimming mustache”(Al-Bukhari (5550), Muslim (849)). He also said: “If I were not afraid of burdening my community, I would have ordered the use of a sivak (toothpick) at every prayer”(Al-Bukhari (847), Muslim (252)). And the version given by Ahmad (6/325) says: "... at every ablution".

Allah Almighty also said: "Cleanse your clothes!" (Sura “Wrapped up”, verse 4). The Prophet (peace and blessings of Allah be upon him) said to his companions: “Indeed, you come to your brothers. Therefore, arrange your luggage and your clothes so that you stand out among people, as a mole on the body stands out. Verily, Allah does not like wickedness and doing wicked things.”(Abu Dawud (4089)). Allah Almighty said: “Verily, Allah loves those who repent and loves those who purify themselves.” (Sura "Cow", ayat 222). Islam even made purification half of the faith, as the Prophet (peace and blessings of Allah be upon him) said: "Cleansing is half of faith"(Muslim (223)).

The Wisdom of the Order of Purification

Islam has prescribed purification in pursuit of many wisdoms, some of which we list:

1) The nature (Fitra) of a person calls for purification. It draws him to cleanliness and drives him away from dirt and untidiness. And since Islam is a religion that corresponds to human nature, it calls for cleanliness and hygiene.

2) Islam protects the honor and dignity of a Muslim. People naturally gravitate toward the neat and prefer company with them. Just as they do not like dirty, untidy people, humiliate and avoid them, do not want to be with them. And since Islam cares about the honor and dignity of the believers, it commands them to be clean and tidy so that the believers among their brothers are worthy and respected.

3) Islam cares about human health. And cleanliness and hygiene are among the main reasons that protect him from disease. After all, diseases are most spread among people due to non-compliance with hygiene.
Sharia also commands cleansing the body, washing the face and hands, rinsing the nose, washing the feet - parts of the body that are constantly exposed to pollution - several times a day, which protects the body from diseases.

4) A Muslim must stand before Allah Almighty clean, because in prayer he turns to his Lord and talks with Him. Therefore, he must be clean, both externally and internally: with a clean heart and a clean body, - Allah Almighty loves the repentant and loves the purged.

Water suitable for purification

The types of water include rain and sea water, water from wells, river, spring and melt water (from ice).
All these types of water can be classified into two categories: that which falls from the sky, and that which flows from the earth. Allah Almighty says: “We send down clean and cleansing water from the sky” (Sura “Discrimination”, verse 48). Allah also says: "...and sent down water from heaven to you to purify you with it" (Sura "Production", ayat 11). Also, Abu Hurairah (may Allah be pleased with him) reported that a certain man asked the Prophet (peace and blessings of Allah be upon him): “O Messenger of Allah! When we go out to sea, we take some water with us. If we begin to perform ablution with it, we will experience intense thirst. Is it possible to perform ablution with sea water? He said: “Sea water is clean and suitable for purification, and animals that die in it are allowed to be eaten”(five hadeeths were narrated: Abu Dawud, At-Tirmidhi, An-Nasai, Ibn Maja and Ahmad ibn Hanbal, and At-Tirmidhi called the hadith a good reliable one).