Mukhtasar al quduri urdu pdf download

Linking the nose with the forehead for sujud. The middle sitting. Recitation of the tashahhud in the every sitting.

The tashahhud is that one say, At-tahiyyatu lillahi was- salawatu wat-tayyibatu. The words of salam. If one is solitary, he has the choice : if he wishes, he may recite aloud [where the imam would], making [his voice] audible to himself, or if he wills, he may subdue [his voice in all the recitation].

The qunut of witr. Sequence [in case of inattentiveness]. Everything beyond this is sunnah. Raises his hands with the takbir until his thumbs are alongside his earlobes. He rests his right hand on his left, and brings them together under his navel. Then, he seeks refuge with Allah from Satan, the outcast, and 5.

Then, he recites the Opening [Chapter] of the Book, and a surah or three verses of any surah he wishes - along with it. When the imam says wa-lad-dallin, he says Amin, and the followers also say it, [all of them] subduing it. Then, he pronounces takbir, and bows. Learn how to pronounce it correctly from someone who knows it. The followers [and imam] say Rabbana lakal-Hamd. Then, when he has straightened up [to the] standing [position], he pronounces takbir, and performs sajdah, resting his hands on the ground, He reveals his upper arms, separates his belly from his thighs, and turns his toes towards the qiblah.

Then, he raises his head, pronouncing takbir, and then when he is calm in sitting, he pronounces takbir and performs sajdah. Then, He does not sit, nor lean on the ground with his hands. He does not raise his hands except at the first takbir. He places his hands on his thighs and stretches out his fingers and pronounces the tashahhud. He does not add to this in the first sitting. When he sits at the end of the salah, he sits as he sat in the first and, recites the tashahhud.

He invokes blessings on the Prophet may Allah bless him and grant him peace. He should not recite invocations which resemble the speech of mankind [amongst themselves]. It is disliked for the one praying to fidget with his clothes or with his body. He should not turn about pebbles, unless [they are such that] it is not possible for him to perform sujud, then [in which case] he smooths them once. He should not crack his knuckles. He should not put his hands on his hips. He should not hang his garment over himself [without wearing it properly].

He should not plait his hair. He should gather his clothes. He should not glance about. He should not sit like a dog. He should not return the greeting of salam with his tongue [for that invalidates the prayer], and not [even] with his hand.

He should not sit cross-legged except if he has an excuse. He should not eat or drink [nor commit any other significant, extraneous actions. If hadath overtakes him, he turns away, and if he was imam, he appoints a replacement. If hadath overtakes him after the tashahhud, he makes wudu and makes salam. If in this condition [i. If he spoke in his salah, intentionally or by mistake, his salah is nullified.

Exposure of the nakedness, or presence of filth greater than the excusable amount, for the duration of three tasbih, nullifies the salah. If one who had performed tayammum saw water [while] in his salah, his salah is nullfied, and [similarly] if he saw it after he had sat the duration of the tashahhud [according to Abu Hanifah]. Similarly: 7. If he had wiped on his khuffs and the time-limit for his wiping expired, or 8.

If he took off his khuffs with a gentle motion, or 9. If he had been illiterate and then learned a surah [while in prayer], or If he had been naked, and then found a garment [while in prayer], or He remembered that there is a salah [due] upon him before this salah, or If a literate imam experienced hadath and substituted an illiterate [man], or If he had wiped on a splint, and it fell off due to healing, or If he had been an excused person, and then his excuse ceased.

Abu Yusuf and Muhammad said : his salah has been performed. It is The prostration of inattentiveness is wajib, for excess or deficiency, [and it is preferably] after salam.

Then, he performs two sajdah, then he [sits,] performs tashahhud and [then] performs salam. The inattentiveness of the imam makes the sujud obligatory on the follower, but if the imam does not make the sajud, the follower does not make the sujud [either]. If the follower commits [an act of] inattentiveness, the sujud [of inattentiveness] is not due on the imam nor on the follower. Someone who inattentively omitted the first sitting, and then remembered while he was [still] closer to the sitting position, should sit down and recite the tashahhud.

But, if he was closer to the standing position, he should not go back, but should prostrate for inattentiveness [at the end]. He should perform the Prostrations of Inattentiveness. Someone who is assailed by doubt in his salah, such that he If doubts assail him often, he builds upon his strong inclination if he has an inclination.

If he does not have an idea, he builds upon certainty. Whoever desires to prostrate [for recitation] should pronounce takbir without raising his hands, and prostrate, and then pronounce takbir and raise his head. There is no tashahhud due upon him, nor salam. If the follower recites [it], neither the imam nor the follower prostrates [for it].

If while they were in salah, they heard a verse of prostration from a man who was not in salah with them, they should not prostrate it in the salah, but they should prostrate it after the salah. If they did prostrate it in the salah, it does not suffice them, but it does not nullify their salah.

If he recited it outside of salah, and then prostrated it, and then entered the salah, and then recited it [again] he should prostrate, and the first prostration does not suffice him [in this case]. Someone who repeats the recitation of a single sajdah [several times] in one sitting, a single sajdah suffices him. Whoever desires to enter into the salah of another [as his follower] needs two intentions : the intention of salah and the intention of following.

The follower does not recite behind the imam. It is disliked to send ahead [as imam] : a slave, a transgressor, a blind man and an illegitimate child, but if they took the lead, it is valid.

It is appropriate that the imam not prolong the salah for [the followers]. A standing person may pray behind one sitting. It is not permissible for men to follow a women or a [non- adult] boy. A clean person should not pray behind one with a constant drip of urine, nor [should] a clean woman [pray] behind one with istihadah, nor 3. A reciter behind an unread, nor 4. A clothed person behind a naked. One who is performing fard should not pray behind one who is performing nafl, nor behind one who is performing another fard.

One performing nafl may pray behind one performing fard. Someone who prays with one [follower] makes him stand on his right. If they are two [or more] then he steps ahead of them.

The men line up, and then [behind them] the boys, and then the women [at the back]. If a woman stands beside a man, the two of them taking part in one [and the same] salah, his salah is spoiled. Salah is permissible - [whether it be] obligatory or optional. When one desires to perform qunoot, he pronounces takbir, raises his hands, and then recites qunut. One does not recite qunut in any salah other than [it, except on occasions of calamity].

Whoever misses a prayer makes it up when he remembers it, and necessarily performs it before the prayer of the time, unless he fears missing the [time of] the current prayer, in which case he first performs the prayer of the time, and then makes up [the missed prayer]. If he missed many prayers, he makes them up in sequence, as they were originally due, unless the missed prayers [are equal to or] exceed six prayers, in which case the sequence is waived in them.

It is disliked to exceed that. Whoever enters into nafl salah, and then invalidates it, makes it up. One may perform nafl sitting [even] with capability to stand. If one began it standing, and then sat down, it is valid according to Abu Hanifah. Abu Yusuf and Muhammad said : it is not permissible except for an excuse. It is permissible for who is outside settled area to perform nafl, by gesturing, [while riding] on his beast, in whatever direction it faces.

When it is impossible for a sick person to stand, he prays He should not raise anything to his face to perform sujud on it. If he lay down on his side, with his face toward the qiblah, and gestured, it is valid. If he is unable to gesture with his head, he delays the salah; he does not [have to] indicate with his eyes, nor with his heart, nor with his eyelids. It is permissible for him to pray [standing only for recitation, and then] sitting [while] making gestures.

Someone who loses consciousness for five prayers or less makes them up when he recovers, but if he misses more than that due to unconsciousness, he does not make [them] up. That is not considered [in the same way] for travel by sea. The disobedient and the obedient on a journey are equal in the dispensation. However, if he did not sit for the measure of the When a traveller enters into [group] prayer of a resident, while the time [of the salah] remains, he prays the salah in full.

But, if he enters with [the resident] in a missed prayer, his salah is not valid behind him. Breaking the Journey 1. He continues to apply the regulations of travel until he intends to remain in a city fifteen days or more, at which point he is required to pray in full. If he intends to remain less than that, he does not pray in full.

When an army enters the land of war, and then intend to remain there fifteen days, they do not pray the salah in full. When the traveller enters his home-town, he prays the salah in full, even if he did not intend to remain there.

Whoever has a home-land, and then moves from it and takes up residence in another land, and then travels and enters his first home-land, does not pray the salah in full. If the traveller intends to remain in Makkah and Mina fifteen days, he does not pray the salah in full.

When fear is severe, the imam divides the people into two groups : one group [who remain] facig the enemy, and one group [who stand] behind him. Then, when he raises his head from the second sajdah, this group goes back to face the enemy, and the [other] group comes [to take their place]. The They do not fight while in the state of salah, and if they do that their salah is invalidated.

It is not permissible in villages. It is not permissible to establish it except with the ruler, or one whom the ruler has ordered [to establish it]. Among its conditions is the time. It is valid in the time of zuhr, and it is not valid after it.

Among its conditions is the khutbah before the salah. If he restricted himself to remembrance of Allah, it is valid according to Abu Hanifah. Abu Yusuf and Muhammad said : it is essential to have a long reminder which could be called a khutbah. Their minimum according to Abu Hanifah is three apart from the imam. Abu Yusuf and Muhammad said : two apart from the imam. But, if they attend and pray with the people, it suffices them for the fard of the time.

Abu Yusuf and Muhammad said : it is not invalidated until he enters [into salah] with the imam. Regulations of the Salah 1. There is no specific surah to recited in them.

Sunnah Aspects of the Khutbah 1. The imam delivers two khutbahs, separating them with a sitting. He delivers the khutbah standing, in a state of purity. If he delivered the hutbah sitting, or not in a state of purity, it is valid, but disliked. When he has finished from the khutbah, the call the iqamah for the salah, and [then] pray. It is recommended on the Day of Fast-Breaking Fitr for the person, before leaving for the prayer-ground: To eat, To perform ghusl, To apply perfume.

One sets out for the prayer-ground. According to Abu Hanifah, one does not pronounce takbir [audibly] on the way to the prayer- ground. According to the two : one pronounces takbir [audibly]. It is recommended on the Day of Sacrifice Adha : to perform ghusl, to apply perfume, to delay eating until having finished from the salah.

Then, if some excuse occurs, preventing the people from salah on the second day, he does not perform it after that. If an excuse occurred preventing the people from [performing] the salah on the Day of Sacrifice, he performs the salah the next day, or the day after. He does not perform it after that. Then, he recites the Opening of the Book and a surah with it. When he has finished from the recitation, he pronounces three takbirs. The Takbirs of Tashriq 1. He recites inaudibly according to Abu Hanifah.

Abu Yusuf and Muhammad said : he recites audibly. Then, he supplicates after that, until the sun appears again. If he did not assemble [the people to pray], the people pray it individually. There is no khutbah in the solar-eclipse.

There is no group [prayer] for the lunar eclipse. Each individual merely prays on his own. Then, he delivers a khutbah [or two]. He faces the qiblah in supplication. The imam switches his cloak around [when starting the supplication], but the people do not switch their cloaks around.

He sits between every two tarwihah the duration of a tarwihah. Then he leads them in witr. Witr should not be performed with a group in other than the month of Ramadan. When [death] approaches a man, he is turned towards the qiblah on his right side, and the Two Testifications are suggested to him. Then, when he dies, they tie his jaws [shut] and close his eyes.

When they want to wash him, they put him on a dais, place a cloth over his nakedness and remove his clothes. Then, they pour water over him. The dais is perfumed thrice with incense. The water is boiled with lote-leaves, or with saltwort, but if there is none then pure water [is used]. His head and beard are washed with marsh mallow. Then, he is made to lie on his left side, and is then washed with water and lote until it is seen that the water has reached to that [part] of [the body] adjacent to the dais.

Then, he is made to lie on his right side, and then washed with water and lote until it is seen that the water has reached to that [part] of [the body] adjacent to the dais. Then [the washer] makes him sit up, and to lean against him, and he wipes his stomach with a gentle stroke. Then, if anything emerges from him, he washes [that area], but does not repeat his ghusl.

Then, he wipes him with a cloth and puts him in his shrouding garments. He puts hunut on his head and his beard, and camphor on the places of prostration. Any [fetus] that produces a sound after birth is prayed over. If it did not produce a sound, it is wrapped in a cloth, and it is not prayed over.

The sunnah is that a man be shrouded in three shrouds : a waist-wrapper izar , an upper garment qamis and a wrapper lifafah , but if they restrict [it] to two shrouds, it is permissible. When they desire to wrap the wrapper around him, they begin with the left side, putting [the shroud] over it, then the right side.

If they fear the shroud may unfold from him, they tie it. A woman is shrouded in five garments : a waist-wrapper, an upper-garment, a scarf, a piece of cloth with which her breasts are tied, and a wrapper. If they restrict [it] to three shrouds, it is permissible. The scarf should be on top of the upper- garment under the wrapper.

Her hair is placed on her chest. The shrouds are perfumed with incense an odd number of times before he is inserted into them. When they are done with this, they pray over him. The most worthy of people to pray over him is the ruler if he is present. But, if he is not present then it is recommended to send ahead the imam of his locality, then the waliyy.

If [someone] other than the waliyy or the ruler prayed over him, the waliyy repeats [the prayer], but if the waliyy prayed then it is not permissible for anyone to pray after him.

The prayer should not be performed over the deceased in a group[ prayer] mosque. The prayer is : that one pronounce a takbir, extolling Allah, the Exalted, after it, then, one pronounces a takbir, and [then] sends salutations on the Prophet may Allah bless him and grant him peace , then one pronounces a takbir, supplicating therein for himself, for the deceased and for the Muslims. If he was buried without the prayer being performed over him, it is performed over his grave.

The grave is dug and an incision is made in the qiblah-side wall. The deceased should be entered from [the side] adjacent to the qiblah. He unties the knot, and arranges unbaked bricks in [the incision]. It is disliked to use baked bricks and wood. There is no harm in [using] straw [in addition]. Then, the soil is piled on. The martyr shahid is someone whom the pagans killed, or who was found in the battle-field with the mark of wounding on him, or who was killed wrongfully by the Muslims and for whose death blood-money did not become due [initially].

One who is killed in a prescribed punishment, or retaliatory execution, is washed and prayed over. Those rebels and highway robbers who are killed are not prayed over.

If one in janabah was martyred, [then] according to Abu Hanifah he is washed. Similar [is the case with] the child. Abu Yusuf and Muhammad said : they are not washed.

One who lingered [in dying] is washed. Lingering is : that he eat, or drink, or receive medical treatment, or remain alive until the time of one salah passes over him while he is conscious, or that he be transported from the battle-field alive.

Zakat is obligatory on the free, adult sane Muslim, when he possesses the nisab with complete possession, and a [lunar] year has passed over it. There is no zakat [obligatory] upon a child, nor an insane person, nor a mukatib. There is no zakat [obligatory] upon anyone who has a [due] debt encompassing his money. But, if his money is more than the debt, he pays zakat on the excess if it reaches nisab.

If one advance-pays the zakat before the year [has passed over it], and he possesses nisab, it is valid. If wealth is destroyed after the obligation of zakat [has become due], it is waived. It is not valid to offer zakat without an intention coinciding with the payment, or coinciding with the setting-aside of the obligatory portion. One who gave all of his wealth in charity, without intending zakat, its obligation is waived from him. There is no charity [obligatory] on any [silver]less than dirhams.

Then, if it is dirhams, and a [lunar] years passes over it, 5 dirhams are are due for it. There is nothing due on the excess until it reaches 40 dirhams, and then 1 dirham is due for it.

Abu Yusuf and Muhammad said : Whatever exceeds [dirhams] its zakat is in proportion. If the silver is dominant in silver coins, then their ruling is that of silver. But, if alloy is dominant then their ruling is that of trade goods, and its reaching nisab is taken into account.

There is no zakat [obligatory] on any gold less than 20 mithqal. Then, if it is 20 mithqal, and a [lunar] year passes over it, then half a mithqal is due for it. Then, for every 4 mithqal, 2 qirat [are due]. There is no charity [obligatory] on any [gold] less than 4 mithqal according to Abu Hanifah. There is zakat due on raw gold and silver, [as well as on] jewelry and vessels [made] of them.

Zakat is obligatory on trade goods, whatever they may be, if their value reaches the nisab of gold or silver; one assesses it based on whichever of the two is more beneficial for the poor and destitute. If the nisab is complete at teh two ends of the [lunar] year, then its dropping in between that does not waive the zakat.

The value of goods is added to gold and silver. Similarly, gold is added to silver in value in order to reach the nisab, according to Abu Hanifah. Abu Yusuf and Muhammad said : Gold is not added to silver by value, but it is added by parts. An [ordained] obligation from Allah.

And Allah is Knowing, Wise. The Poor : is one who has the least of things. The Destitute : is one who has nothing. The [Zakat-]Worker : is paid by the imam in proportion to his work, if he worked. Slaves : the mukatibun are assisted in freeing themselves. The Debtor : is one on whom a debt is incumbent. In the Path of Allah : are the stranded fighters.

The Wayfarer : is one who has money in his home-land, but is in a place in which he has nothing. These, then are the sections of zakat. The possessor may pay [some] to each of them, or he may restrict himself to one category. It is not permissible for one to give zakat to a dhimmi, 2. Nor may a mosque be built with it, 3. Nor may a dead person be shrouded with it, 4.

Nor may a slave be bought with it to free, 5. Nor may it be payed to a rich person. Nor may the payer of zakat pay it to his father, nor his grandfather even if higher [up in ascendancy], 2. Nor to his wife. A woman may not pay [her zakat] to her husband, according to Abu Hanifah.

Abu Yusuf and Muhammad said : she may pay [it] to him. Abu Hanifah and Muhammad said : If one pays zakat to a man whom one thinks to be poor, and then it transpires that he is rich, or Hashimi, or an unbeliever, or [if] one paid [it] in darkness to a poor person, and then it transpired that he was his father or his son, then repeating it is not [obligatory] upon him.

Abu Yusuf said : Repetition is [obligatory] upon him. If one paid [it] to a person, and then he learned that he is his slave or mukatib, it is not valid according to the verdict of them all. It is not permissible to pay zakat to anyone who possesses the nisab of whatever type of wealth it may be. It is permissible to pay it to anyone who possesses less than that, even if he is healthy and earning.

It is disliked to transfer zakat from one land to another; rather the alms of each people should be distributed amongst them, unless a person transfers it it to his relatives, or to a people who are more in need than the people of his land. Sadaqat al-Fitr is wajib on the free Muslim, if he is in possession of the quantity of nisab in excess of his dwelling, clothing, furnishings, horse, weapons and service slaves.

He gives it out on behalf of himself, his minor children and his slaves. He does not pay [it] on behalf of his wife, nor his adult children, even if they are in his household. He does not give it out on behalf of his mukatib, nor his slaves [who were acquired] for trade.

There is no fitrah due on either of the two [masters] of a slave [co-owned] between two partners. A Muslim master pays the fitrah on behalf of his unbelieving slave. So, whoever dies before that, his fitrah has not become wajib. Whoever accepts Islam, or is born, after the rise of the dawn, his fitrah has not become wajib. It is recommended for people to give out the fitrah on the Day of Fitr before going out to the prayer place. If they advance- pay it before the Day of Fitr, it is valid. But, if they delayed it beyond the Day of Fitr, it is not waived, and it is [still an obligation] upon them to give it out.

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 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 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 Get book and read anywhere and anytime you want. Get Mukhtasar Al Quduri Books now! The Mukhtasar Al-Quduri is one of the most celebrated and influential treatises in any Muslim school of methodology and thought and is the foundation for the Hanafi school.

It is both the first source for scholars and a manual for the general reader. The intention in compiling this brief commentary on the section of commercial law Kitab Al Buyu from the Mukhtasar of Al Quduri is to assist the layman and the early learner in understanding the various fiqhi terminologies and concepts in the manner laid down by the classical authors on Hanafi.

Get Al Mukhtasar Al quduri Books now! This book describes the importance of prayer and its requirements. It describes what is essential for the disciple in terms of the external acts and its inner secrets of prayer, and revealing its refined hidden meanings in terms of humility, sincerity and intention.

Presented to the English speaking public is. In our day, which is characterized by a great misunderstanding of Islam, this work outlines the ideal of an Islamic society at the time of the Prophet Muhammad. The Hidayah has dominated the field of Islamic jurisprudence since the day it was written over years ago.