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Zaidi Salat

Jul 06, 2018




  • 8/17/2019 Zaidi Salat


  • 8/17/2019 Zaidi Salat


    The Book of Prayer

    Chapter 2A: Call to Prayer (al-adhān) and the Pre-Prayer Call (al-iqāma)

     by Clean Earth (at-Tayammum)

    Chapter 2B: Prayer Times

    Chapter 2C: Combining the Prayers

    Chapter 2D: The Characteristics of the Prayer and Its Manner

    Chapter 2E: The Testimony of Faith (at-Tashahhud ) and the Salutation (at-Taslīm)

    Chapter 2F: The Introductory Orientation (at-Tawjih)

    Chapter 2G: The Recitation of Bismillah ar-Rahmān ar-Rahīm (al-Basmala)

    Chapter 2H: The Appearance of the Prayer

    Chapter 2I: Leading the Prayer

    Chapter 2J: Regarding the Prostration of Forgetfulness

    Chapter 2K: Regarding the Prostration of Forgetfulness

    Chapter 2L: Making Up the Prayers

    Chapter 2M: The Travelling Prayer and Fear Prayer

    Chapter 2N: The Friday Prayer and the Two Festival (‗ Eidayn) Prayers

    Chapter 2o: The Eclipse Prayer and the Rain Prayer

    Part 3: Funeral Rituals.

    Chapter 3A: Preparing the Dead

    Chapter 3B: Shrouding and Embalming the Dead

    Chapter 3C: Praying over the Dead

    Chapter 3D: Concerning the Burial

    (a) Translator‘s Introduction

    In the Name of Allah, the Most Gracious, the Most Merciful…

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     All praise is due to Allah, the Exalted and Majestic; the One who has no partners or associates; the One who

    provides the light of guidance to His slaves so that they may attain spiritual perfection and illumination by means

    of it. May Allah send His choicest blessings upon His slave and seal of the Messengers, Muhammad bin ‗Abdullah

    . May Allah bless his pure Progeny, righteous Companions, and those that follow them in excellence until the Day 

    of Judgment. As to what follows…

    Two of the most central practices of Islam are the laws of ritual purity and ritual prayer. The scholars of Islam have delved into minute detail when discussing the issues surrounding ritual impurity. Some of the most clearest

    and succinct textual references in the Qur‘ān and hadīth are related to the topic of ritual purity. Insomuch that

    although the Muslim jurists differ with each other concerning the other central pillar of the religion, the prayer;

    there seems to be the least disagreements concerning the laws of ritual purity. For example, the verses of the

    Qur‘ān do not mention the rituals of the prayer in as much detail as it mentions the rituals of ablution.

    The ritual prayer also comprises of details that typically distinguishes one school of law from the other. There are

    no two schools of Islamic jurisprudence that have an identical modality of prayer. Each distinguishing feature of 

    the prayer is said to be derived from various narrations in which the practice of the prayer is either demonstrated

     by the actions or statements of the Prophet, peace and blessings be upon him and his progeny. Obviously, with

    such a myriad of differences of practices, there exists a myriad of differences of narrations concerning the prayer

    of the Prophet, peace and blessings be upon him and his progeny. Each school justifies its own choice of narrated

    proofs and refutes the proofs of its opponents. The present book is no exception.

    (b)Author‘s Biography 

    The author is Imam al-Mutawakkil ‗ala Allah, Abu al-Hasan Ahmed bin Sulaymān bin Muhammad bin

    al-Mutahir bin ‗Ali bin Imam an-Nāŝir li-Dīnillah, Ahmed bin Imam al-Hādi ila al-Haqq, Yahya bin al-Hussein

     bin al-Qāsim bin Ibrāhīm bin Ismā‗īl bin Ibrāhīm bin al-Hasan bin al-Hasan bin Fātima bint Muhammad, the

    Messenger of Allah, peace and blessings be upon all of them.

    He was born in 500 AH and died in 566 AH. He attained the Imamate in the year 532 AH when a delegation of 

    around 300 men from the people of courage and knowledge as well as 1400 scholars met to give him the oath of 

    allegiance as Imam of Yemen. He was able to unify the then divided Yemen and reign as its sovereign Imam. His

    authority extended all over Yemen as well as parts of Persia.

    There is a miraculous account about Imam al-Mutawakkil narrated in Tuhfa Sharh az-Zalf . It mentions that his

    father saw two angels in a dream, and they said to him in the way of panegyric poetry:

    Rejoice, O son of the pure one of Hāshim, At an illustrious person with his laudable State,

     At the most commendable victorious of Hāshim, At your loins in which is one named Ahmed!

    He mastered many of the sciences of Islamic scholarship, and his literary output is proof to that. He authored

    texts on fiqh, the fundamental sciences of fiqh, uŝūl ad – Dīn, poetry, refutations, commentaries, and spirituality.

    However, his magnum opus is Uŝūl al-Ahkām.

    (c) Content (summary) of the Book :  Follow

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    Uŝūl al-Ahkām is said to contain approximately 3312 hadīths. This particular book reflects the level of his

    scholarship regarding the narrated traditions. He utilizes many of the sciences relevant to hadīth scholarship. This

    is especially significant when dealing with the narrated traditions of his opponents. Instead of simply weakening

    many of their opposing traditions through the process of criticizing the narrators ( jahr wa ta’dīl ), he accepts the

    traditions but explains why one does not act upon their import. He may either explain the narration to conform to

    his position or juxtapose two opposing authentic narrations and claim that one of the two abrogated the other.

    Knowing the sciences of abrogation is a characteristic of an astute scholar of the sciences of hadīth. This science

    entails that the scholar be familiar with fields of knowledge like chronology, biographies, grammar, etc.; which

    Imam al-Mutawakkil demonstrates decisive mastery of in this book. One example is his treatment of the

    narrations of the wives of the Prophet, peace and blessings be upon him and his progeny, Ā‘isha and Sawda

    regarding the purity of tanned carcass.

    That is not to say that he does not weaken narrations by criticizing the narrator. One example in which he

    criticizes a narrator is the report of az-Zuhri in favour of the opinion that touching the private parts nullifies the

    state of ritual purity. He weakens az-Zuhri‘s report based on the fact that az-Zuhri officiated the execution of 

    Imam Zayd bin ‗Ali bin al-Hussein bin ‗Ali bin Abi Tālib.

    This issue brings us to the methodology adopted by Imam al-Mutawakkil in accepting or rejecting narrators. In

    most cases, he adhered to the Shiite practice of avoiding and weakening reports narrated by the enemies of the

     Ahl al-Bayt . Nevertheless, he also narrates the traditions on the authorities of some companions of the Prophet

     who, at times, vehemently opposed the members of the Ahl al-Bayt . For example, he relates an extensive amount

    of narrations on the authority of Ā‘isha, who led an army to fight against Imam ‗Ali in the battle of Jamal. In

    Imam al-Mutawakkil‘s opinion, such an action did not disqualify her as a reliable source of hadīth.

    The function of this text, as stated by the Imam himself in his introduction of this book, is to provide textual proof 

    from the hadīth literature in support of the fiqh positions of his illustrious ancestor, Imam al-Hādi ila al-Haqq,

     Yahya bin al-Hussein in his book, Ahkām fi al-Halāl wal-Harām. Being an adherent to the Hadawi school of law  (named after Imam al-Hādi), he sought to justify many of the rulings of al-Hādi, utilizing the vast sources of 

    narrations known amongst the Generality and the Zaydis. Many of the narrations he used are readily found in the

     well-known hadīth collections of the Sunnis themselves. This is in contradistinction with Imam al-Hādi who in

    the Ahkām, primarily narrates exclusively on the authorities of his ancestors.

    He also cites the opinions and positions of some of the imams of the four schools of Sunnite jurisprudence;

    principal of which being Imam Abu Hanīfa Nu‘man bin Thābit (the eponymous founder of the Hanafi school) and

    Imam Muhammad bin Idrīs ash-Shāfi‘ (the eponymous founder of the Shāfi‘i school). Maybe the reason why he

    exclusively draws upon those two schools is that those were the only ones visible and relevant in Yemen at the

    time. Nonetheless, he actively engages these two schools—occasionally pointing out their similarities and differences with the Hadawi school. He also cites the opinions of the Imami Shiites.

    Part 1: Ritual Purity:

    First, the book deals with the rules of ritual purity. There are some unique features in the section on ablution that

     we would like to point out. Most of the jurisprudential rulings mentioned in this text can be found in the fiqh texts  Follow

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