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The Light of Clarification – Nur al-‘Idah pdf download

THE LIGHT OF CLARIFICATION - NUR AL-'IDAH
Book Title The Light Of Clarification
Book AuthorHasan bin Ammar Al-Sharbalani,, Wisam Charkawi
Total Pages437
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The Light of Clarification – Nur al-‘Idah – Hasan bin Ammar Al-Sharbalani, Abu Al-Barakat – The Translation / Nur Al-‘ldah – Classical Manual of Hanafi Law – Translated From The Arabic with Commentary and Notes By Wisam Charkawi

THE LIGHT OF CLARIFICATION – NUR AL-‘IDAH

Book Introduction

Nur al-Idah is a broadly taught Hanafi text which entails vast areas of jurisprudence, namely the rulings pertaining to worship. It leaves the student well prepared to deal with the entirety of issues from purification to hajj.

It reveals in a small way why the Hanafi Madhhab is held in such high esteem by scholars all over the world. It is practical, sensible and can be used as a reference. This book is based on the teachings of Abu Hanifa and his students, namely

Imam Muhammad, Abu Yusuf, and Zufar; and provide the reader with an insight into one of the most widely embraced M adhhabs by judicial systems in the world today.

Format Of The Text

This text of Nur al-Idah presents Arabic followed by its English translation in bold text. Usually, explanation follows the bold text or is found within the bold text itself.

This is because such an explanation is from Maraky al-Falah, which is the explanation of Nur al-Idah. Both books are authored by the same person: Hasan Shurunbulali. It should be noted that such explanatory notes are not in bold text.

Moreover, it has been my attempt to translate the text of Nur al-Idah in a manner that can be read independently without reading the commentary or explanatory notes, although at times interpretation is essential in understanding the meaning of the actual text.

As previously stated, interpretation and comments are by and large from Maraky al-Falah and at times from other Hanafi sources, such as Hashia ibn Abidin, al-Ikhtiyar and al-Hidaya. Indeed, a translation may simplify many things, though this will still require the complete and concentrated attention of the reader. Furthermore, the position of other schools, such as the

Shafi’i Madhhab has been added in various places with the intent to give the reader a broader perspective on matters and demonstrate the similarity between the various schools of thought.

As any endeavor is undertaken in translating an Islamic law book, it is possible as with all things to overlook fine points. However, in stating this, the reader should keep in mind that every effort was exhausted in ensuring the translation is an accurate one. Any scenario which posed any shade of pey was immediately

referred to by numerous scholars and thoroughly investigated from the main Hanafi sources, such as Hashia Ibn Abidin, Bahr ar-Ra’iq, Badai’ as4 anai’, and al- Hidaya. At times, such sources are referenced even when the matter is clear on the basis of providing greater clarity and aiding the student to view the laws in a different light enabling him to deal with legal rules in a practical way. Lastly, the rule that is displayed in bold is the law.

The other opinions mentioned in the annotations and notes are not to be followed. They have been provided to teach the reader fiqh  i.e. legal reasoning!. Therefore, the text in bold is the governing and primary text.

The Rulings Pertaining To Jurisprudence [Fiqh]

Persons who are morally responsible mukallifj take one of the following rulings in the Hanafi Madhhab.

I- The Obligatory pard!. For thc majority of scholars, fard and waj ib are synonymous, and both convey an imperative and binding demand regarding the performance ot’ an action.

The obligatory is an act that is established by a decisive text dalil qadi! whose meaning is decisive and not open to the possibility of interpretation, such as the five pillars of prayer, and that which has been established by way of Sunna Muttawatir, such as the recitation of the Quran in prayer.

The Hanafis however, have drawn a distinction between fard and wjaib. An act is deemed obligatory fard! according to the Hanafis if it is conveyed in a clear and definitive text of the Quran or sunna P’nown as dalil qadi!.

Though if the command to perform something is conveyed in a speculative text dalil dhanni!, then the act is deemed necessary [wjaib].

It is compulsory to perform that which is deemed obligatory. One who performs an obligatory act out of obedience to God is rewarded, while a person who abstains from an obligatory act without a valid excuse makes himself liable and deserving of punishment.

The one who denies the binding nature of an obligatory act becomes an unbeliever if it is established through a clear and definitive text dalil qati!, but not if he disputes the authority of a command that is deemed wajib, although he becomes a transgressor.

A consequence of the distinction between fard and rsajib is that when the ford is

neglected in an act required by the Sacred Law, the whole act is null and void. For example; if one leaves out the bowing or prostration of the obligatory prayers, the whole prayer is nullified, though if he leaves out the recitation of the Fatiha which is wajib!, the prayer is valid but deficient.

2- The Necessary [wjaib] according to the Hanafi school is that which is established by a firm command, but which has been established through a text that allows for the possibility of interpretation.

This textual proof is called dalil dhanni. ‘1’his type relates to acts such as sadaqah al-Fitr and the witr prayer.

 Verily,

these have been established by a speculative text [dhanni tert] that is open to interpretation. If however, the subject thing is established with a definitive and clear proof [dalil qat’i], such as with a Quranic verse or hadith Muttawatir, then it is deemed obligatory fard! as previously mentioned.

Denying that which is necessary is deemed as corruption fisq!, though not disbelief. To leave a wajib act is sinful.

The omission of wajib components of prayer does not nullify prayer provided it is omitted absentmindedly and provided two forgetful prostrations are performed at the end of the prayer. If a wajib component of prayer is intentionally omitted, then

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