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賰鬲丕亘 丕賱丌孬丕乇
賰鬲丕亘賹 賲賳 兀噩賱賾賽 丕賱賰鬲亘 丕賱鬲賷 乇賵丕賴丕 丕賱廿賲丕賲 賲丨賲丿 亘賳 丕賱丨爻賳 丕賱卮賷亘丕賳賷 乇丨賲賴 丕賱賱賴 毓賳 卮賷禺賴 丕賱廿賲丕賲 兀亘賷 丨賳賷賮丞 乇丨賲賴 丕賱賱賴貙 丨賷孬 廿賳 丕賱廿賲丕賲 兀亘丕 丨賳賷賮丞 丕賳鬲禺亘賴 賲賳 兀乇亘毓賷賳 兀賱賮 丨丿賷孬.
賵賯丿 乇賵賶 丕賱廿賲丕賲 賲丨賲丿 賮賷 賴匕丕 丕賱賰鬲丕亘 丌孬丕乇丕賸 賲乇賮賵毓丞 賵賲賵賯賵賮丞 賵賲賯胤賵毓丞貙 賵毓丿丿賴丕: 鬲爻毓 賲卅丞 賵孬賱丕孬丞 毓卮乇 兀孬乇丕賸貙 賰賲丕 乇賵賶 毓賳 爻亘毓丞 毓卮乇 卮賷禺丕賸 丌禺乇 賱賰賳 亘賯賱丞.
賵廿賳賾賻 賲賲賾丕 賷噩毓賱 賱賴匕丕 丕賱賰鬲丕亘 兀賴賲賷丞賸 賰亘乇賶貙 兀賳 賲丐賱賮賴 賰丕賳 賲賲賳 鬲鬲賱賲匕 毓賱賶 丕賱廿賲丕賲 兀亘賷 丨賳賷賮丞 乇丨賲賴 丕賱賱賴貙 賵鬲賲賲 丕賱賮賯賴 毓賱賶 丕賱賯丕囟賷 兀亘賷 賷賵爻賮 乇丨賲賴 丕賱賱賴.
兀賲丕 毓賳 賲賳賴噩 丕賱廿賲丕賲 賮賷 賰鬲丕亘賴 賮廿賳賴 賷匕賰乇 乇兀賷 丕賱廿賲丕賲 兀亘賷 丨賳賷賮丞 賵乇兀賷賴 賴賵 亘毓丿 賰賱 兀孬乇貙 賵廿賳 賰丕賳 賱丕 賷乇賶 丕賱兀禺匕 亘賴匕丕 丕賱兀孬乇 匕賰乇 賲丕 賷丨鬲噩 亘賴 亘毓丿賴.
賮賮賷 賴匕丕 丕賱賰鬲丕亘 賵丨丿賴 丨噩丞 丿丕賲睾丞 賱賯賵賱 賲賳 賷鬲賴賲 丕賱丨賳賮賷丞 亘賯賱丞 丕賱賲毓乇賮丞 賱賱丨丿賷孬 賵賱賵 丕胤賱毓賵丕 毓賱賶 賲氐賳賮丕鬲 丕賱廿賲丕賲 賲丨賲丿 賮賯胤 賱睾賷乇賵丕 乇兀賷賴賲.
兀賲賾丕 毓賲賾丕 賯丕賲 亘賴 丕賱賲丨賯賾賽賯 賲賳 禺丿賲丞 丕賱賰鬲丕亘 賮賴賵 賰賲丕 賷賱賷:
賭 賲賯丕亘賱丞 丕賱賲胤亘賵毓 毓賱賶 丕賱賳爻禺 丕賱禺胤賷丞貙 賵囟亘胤 丕賱賳氐貙 賵鬲乇賯賷賲賴貙 賵鬲賮氐賷賱賴貙 賵卮乇丨 丕賱兀賱賮丕馗 丕賱賱睾賵賷丞 丕賱睾丕賲囟丞 賮賷賴.
賭 賵鬲禺乇賷噩 丕賱丌孬丕乇 賲賳 丕賱賲氐丕丿乇 丕賱賲鬲賵丕賮乇丞貙 賵丿乇丕爻丞 兀丨丕丿賷孬 丕賱賰鬲丕亘貙 賵丕賱丨賰賲 毓賱賷賴丕 亘賲丕 賷賳丕爻亘賴丕 賲賳 氐丨丞 賵囟毓賮 賵睾賷乇賴丕 賲賳 丕賱兀丨賰丕賲.
賭 賵毓夭賵 丕賱丌賷丕鬲 廿賱賶 爻賵乇賴丕 賵賵囟毓 賮賴丕乇爻 賱賱賰鬲丕亘.
賷賳氐丨 亘賴:
賰賱 賲賳 兀乇丕丿 丕賱鬲賮賯賴 賮賷 丿賷賳賴 賵賲毓乇賮丞 兀丨賰丕賲 丕賱丿賷賳 賲毓 兀丿賱鬲賴丕.
賰賱 賲賳 鬲賲匕賴亘 亘賲匕賴亘 丕賱廿賲丕賲 兀亘賷 丨賳賷賮丞貙 賱賱鬲毓乇賮 毓賱賶 兀丿賱丞 賲匕賴亘賴.
賵賯丿 乇賵賶 丕賱廿賲丕賲 賲丨賲丿 賮賷 賴匕丕 丕賱賰鬲丕亘 丌孬丕乇丕賸 賲乇賮賵毓丞 賵賲賵賯賵賮丞 賵賲賯胤賵毓丞貙 賵毓丿丿賴丕: 鬲爻毓 賲卅丞 賵孬賱丕孬丞 毓卮乇 兀孬乇丕賸貙 賰賲丕 乇賵賶 毓賳 爻亘毓丞 毓卮乇 卮賷禺丕賸 丌禺乇 賱賰賳 亘賯賱丞.
賵廿賳賾賻 賲賲賾丕 賷噩毓賱 賱賴匕丕 丕賱賰鬲丕亘 兀賴賲賷丞賸 賰亘乇賶貙 兀賳 賲丐賱賮賴 賰丕賳 賲賲賳 鬲鬲賱賲匕 毓賱賶 丕賱廿賲丕賲 兀亘賷 丨賳賷賮丞 乇丨賲賴 丕賱賱賴貙 賵鬲賲賲 丕賱賮賯賴 毓賱賶 丕賱賯丕囟賷 兀亘賷 賷賵爻賮 乇丨賲賴 丕賱賱賴.
兀賲丕 毓賳 賲賳賴噩 丕賱廿賲丕賲 賮賷 賰鬲丕亘賴 賮廿賳賴 賷匕賰乇 乇兀賷 丕賱廿賲丕賲 兀亘賷 丨賳賷賮丞 賵乇兀賷賴 賴賵 亘毓丿 賰賱 兀孬乇貙 賵廿賳 賰丕賳 賱丕 賷乇賶 丕賱兀禺匕 亘賴匕丕 丕賱兀孬乇 匕賰乇 賲丕 賷丨鬲噩 亘賴 亘毓丿賴.
賮賮賷 賴匕丕 丕賱賰鬲丕亘 賵丨丿賴 丨噩丞 丿丕賲睾丞 賱賯賵賱 賲賳 賷鬲賴賲 丕賱丨賳賮賷丞 亘賯賱丞 丕賱賲毓乇賮丞 賱賱丨丿賷孬 賵賱賵 丕胤賱毓賵丕 毓賱賶 賲氐賳賮丕鬲 丕賱廿賲丕賲 賲丨賲丿 賮賯胤 賱睾賷乇賵丕 乇兀賷賴賲.
兀賲賾丕 毓賲賾丕 賯丕賲 亘賴 丕賱賲丨賯賾賽賯 賲賳 禺丿賲丞 丕賱賰鬲丕亘 賮賴賵 賰賲丕 賷賱賷:
賭 賲賯丕亘賱丞 丕賱賲胤亘賵毓 毓賱賶 丕賱賳爻禺 丕賱禺胤賷丞貙 賵囟亘胤 丕賱賳氐貙 賵鬲乇賯賷賲賴貙 賵鬲賮氐賷賱賴貙 賵卮乇丨 丕賱兀賱賮丕馗 丕賱賱睾賵賷丞 丕賱睾丕賲囟丞 賮賷賴.
賭 賵鬲禺乇賷噩 丕賱丌孬丕乇 賲賳 丕賱賲氐丕丿乇 丕賱賲鬲賵丕賮乇丞貙 賵丿乇丕爻丞 兀丨丕丿賷孬 丕賱賰鬲丕亘貙 賵丕賱丨賰賲 毓賱賷賴丕 亘賲丕 賷賳丕爻亘賴丕 賲賳 氐丨丞 賵囟毓賮 賵睾賷乇賴丕 賲賳 丕賱兀丨賰丕賲.
賭 賵毓夭賵 丕賱丌賷丕鬲 廿賱賶 爻賵乇賴丕 賵賵囟毓 賮賴丕乇爻 賱賱賰鬲丕亘.
賷賳氐丨 亘賴:
賰賱 賲賳 兀乇丕丿 丕賱鬲賮賯賴 賮賷 丿賷賳賴 賵賲毓乇賮丞 兀丨賰丕賲 丕賱丿賷賳 賲毓 兀丿賱鬲賴丕.
賰賱 賲賳 鬲賲匕賴亘 亘賲匕賴亘 丕賱廿賲丕賲 兀亘賷 丨賳賷賮丞貙 賱賱鬲毓乇賮 毓賱賶 兀丿賱丞 賲匕賴亘賴.
849 pages, Hardcover
First published January 1, 2007
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January 8, 2016
The Kit芒b al-脗th芒r (Book of Traditions) was the first book composed in Islam after the generation of the Companions of the Prophet Muhammad (峁ll芒 All芒hu 士alayhi wasallam). The author Im芒m Ab没 岣n卯fah (d.150/767) was the first to record the science of Islamic law and organise it in to chapters systematically. The version translated here from the original Arabic by Abdassamad Clarke is the one narrated by his student, Im芒m Mu岣mmad ibn al-岣san ash-Shayb芒n卯 (d. 189/805).
The publishers, Turtah Publishing have added a preface and introduction to the work which includes a biography of Im芒m Ab没 岣n卯fah and Im芒m Mu岣mmad ash-Shayb芒n卯 as well as additional information on the structure of the book, the technical usage employed by Im芒m Mu岣mmad in addition to other useful information such as the types of hadith and the history of taql卯d (to follow or to imitate). The contents are detailed and well laid out. The only modification of the book, Kit芒b al-脗th芒r, itself is the inclusion of chapter headings i.e. Purification, Prayer, Fasting etc which makes it easier to navigate and read. The publishers have also included footnotes sourcing the hadith from the classical works of hadith in addition to adding commentary where necessary to expand upon a narration which is extremely useful for explanatory purposes. The appendices found at the end of this book are excellent. There is a whole chapter listing cases in which Im芒m Mu岣mmad ash-Shayb芒n卯 and/or Im芒m Ab没 岣n卯fah differed from Ibr芒h卯m an-Nakha'卯 (d. 96/715) or some of the Companions. There is also an appendix listing the narrations from other than Im芒m Ab没 岣n卯fah as well as a rij芒l listing the narrators and the major hadith collectors who transmitted their hadith. The Index is very useful and has been arranged by verdicts of the Companions and Early Muslims as well as listed by subject. Both are very helpful.
The Kit芒b al-脗th芒r is composed of twenty chapters (not including the publishers preface, introduction and appendices) which are as follows:
1) Purification
2) The Prayer
3) Fasting
4) Zak芒h
5) The Book of Rites (of Hajj)
6) Im芒n
7) Marriage
8) Divorce
9) Compensatory Payments and Retaliation
10) 岣dd Punishments
11) Testimony
12) Inheritance and Bequests
13) Oaths and Vows
14) Sales
15) Legal Judgements
16) Sacrifices and Slaughtering Animals
17) Food and Drink
18) Clothing
19) Jihad
20) Miscellaneous
The narrations begin with the original Arabic and are followed by the English translation. They are dictated by Im芒m Mu岣mmad ash-Shayb芒n卯 from his teacher Im芒m Ab没 岣n卯fah. This importantly includes the isnad i.e. chain of narration as given by Im芒m Mu岣mmad ash-Shayb芒n卯 for each and every narration. The im芒m then comments on the juristic rulings drawn from each narration within the context of the teachings of Im芒m Ab没 岣n卯fah. He concludes each narration with his comments in which he may concur with the ruling or he may disagree and state his alternative opinion or he may agree with the ruling by adding something to it. Here is an example where student (Im芒m Mu岣mmad ash-Shayb芒n卯) and teacher (Im芒m Ab没 岣n卯fah) disagree with the teacher (Ibr芒h卯m an-Nakha'卯) of their teacher (岣mm芒d ibn Abi Sulaym芒n (d.120/738)):
"124. Muhammad said, "Ab没 岣n卯fah informed us from 岣mm芒d that Ibr芒h卯m said, `If one wakes up in the morning without having done the witr then there is no witr.'"
Muhammad said, "We do not adhere to this. One does the witr in any case except at that time at which prayer is abhorrent; when the sun rises, in the middle of the day up until the declination, or at the redness of sunset until it has set. That is the verdict of Ab没 岣n卯fah.""
This was a common occurrence during the formative period of Islamic law [alternative opinions]. There are even instances where Im芒m Mu岣mmad ash-Shayb芒n卯 respectfully disagrees on certain rulings with his teacher Im芒m Ab没 岣n卯fah [and other Im芒ms], though that being the case he still maintained allegiance to his authority, School and methodology.
It should be understood that a majority of traditions found in this work are from the Companions (峁岣ッah) or from the Followers (t芒bi`没n) or from the Followers of the Followers (t芒bi' t芒bi`没n). Hence most of them are mawq没f narrations i.e. stopping short at the Companions or Followers without being ascribed to the Prophet Muhammad (峁ll芒 All芒hu 士alayhi wasallam). This is in addition to mursal traditions (ascribed to the Prophet Muhammad (峁ll芒 All芒hu 士alayhi wasallam) but stopping short at a Follower without mention of the Companion) which were accepted as authoritative by Im芒m Ab没 岣n卯fah and Im芒m M芒lik ibn Anas (d.179/795) as well as their contemporaries. As Im芒m Muhammad ibn Jarir al-Tabar卯 (d. 310/923) has stated, "The Followers were absolutely unanimously agreed upon the acceptability of mursal hadith, and we have no transmission from any of them rejecting it nor from any of the im芒ms after them until the end of the second century." Regardless, it should be noted that Im芒m Ab没 岣n卯fah only accepted 峁岣ッ弗 traditions from trustworthy narrators as found in this work.
I gained a lot from this book and even had answers to questions I didn't even know I had! For example, in a state of wu岣嵜皇�, you may end up tasting some food. It is common practice to then rinse your mouth and not have the need to renew your wu岣嵜皇�. However, I didn't ever ask or know the source of this practice. There is a narration in this work where the Messenger of Allah (峁ll芒 All芒hu 士alayhi wasallam) was brought some meat which he tasted and then he called for some water. He washed his hands and rinsed his mouth without renewing wu岣嵜皇�. Though some may just follow this action as logic or common practice as I previously did, I believe as a Muslim we should know why we follow certain practices or acts so that they are not mere rituals/practices and this is where fiqh works come to life. This book will assist in that department however the most effective and correct method to achieve this is by learning at the hands of a teacher/scholar.
Overall, this is an excellent work and much needed English translation. The book consists of over seven hundred pages and is of very good quality. It is easy to read and contains invaluable knowledge whether you follow the 岣naf卯 fiqh or not. It is of immense value. I thoroughly enjoyed reading this work and I will no doubt refer to it in the future too. The translation by Abdassamad Clarke is solid and the commentary where applicable by 岣っiz Riy芒d Ahmad al-Mult芒ni in the footnotes is accommodating. The preface, introduction and appendices are commendable and add important information to the work. It is a foundational historical 岣naf卯 fiqh text. If you have any interest in fiqh or the very first collections of hadith then I would recommend you purchase this book.
The publishers, Turtah Publishing have added a preface and introduction to the work which includes a biography of Im芒m Ab没 岣n卯fah and Im芒m Mu岣mmad ash-Shayb芒n卯 as well as additional information on the structure of the book, the technical usage employed by Im芒m Mu岣mmad in addition to other useful information such as the types of hadith and the history of taql卯d (to follow or to imitate). The contents are detailed and well laid out. The only modification of the book, Kit芒b al-脗th芒r, itself is the inclusion of chapter headings i.e. Purification, Prayer, Fasting etc which makes it easier to navigate and read. The publishers have also included footnotes sourcing the hadith from the classical works of hadith in addition to adding commentary where necessary to expand upon a narration which is extremely useful for explanatory purposes. The appendices found at the end of this book are excellent. There is a whole chapter listing cases in which Im芒m Mu岣mmad ash-Shayb芒n卯 and/or Im芒m Ab没 岣n卯fah differed from Ibr芒h卯m an-Nakha'卯 (d. 96/715) or some of the Companions. There is also an appendix listing the narrations from other than Im芒m Ab没 岣n卯fah as well as a rij芒l listing the narrators and the major hadith collectors who transmitted their hadith. The Index is very useful and has been arranged by verdicts of the Companions and Early Muslims as well as listed by subject. Both are very helpful.
The Kit芒b al-脗th芒r is composed of twenty chapters (not including the publishers preface, introduction and appendices) which are as follows:
1) Purification
2) The Prayer
3) Fasting
4) Zak芒h
5) The Book of Rites (of Hajj)
6) Im芒n
7) Marriage
8) Divorce
9) Compensatory Payments and Retaliation
10) 岣dd Punishments
11) Testimony
12) Inheritance and Bequests
13) Oaths and Vows
14) Sales
15) Legal Judgements
16) Sacrifices and Slaughtering Animals
17) Food and Drink
18) Clothing
19) Jihad
20) Miscellaneous
The narrations begin with the original Arabic and are followed by the English translation. They are dictated by Im芒m Mu岣mmad ash-Shayb芒n卯 from his teacher Im芒m Ab没 岣n卯fah. This importantly includes the isnad i.e. chain of narration as given by Im芒m Mu岣mmad ash-Shayb芒n卯 for each and every narration. The im芒m then comments on the juristic rulings drawn from each narration within the context of the teachings of Im芒m Ab没 岣n卯fah. He concludes each narration with his comments in which he may concur with the ruling or he may disagree and state his alternative opinion or he may agree with the ruling by adding something to it. Here is an example where student (Im芒m Mu岣mmad ash-Shayb芒n卯) and teacher (Im芒m Ab没 岣n卯fah) disagree with the teacher (Ibr芒h卯m an-Nakha'卯) of their teacher (岣mm芒d ibn Abi Sulaym芒n (d.120/738)):
"124. Muhammad said, "Ab没 岣n卯fah informed us from 岣mm芒d that Ibr芒h卯m said, `If one wakes up in the morning without having done the witr then there is no witr.'"
Muhammad said, "We do not adhere to this. One does the witr in any case except at that time at which prayer is abhorrent; when the sun rises, in the middle of the day up until the declination, or at the redness of sunset until it has set. That is the verdict of Ab没 岣n卯fah.""
This was a common occurrence during the formative period of Islamic law [alternative opinions]. There are even instances where Im芒m Mu岣mmad ash-Shayb芒n卯 respectfully disagrees on certain rulings with his teacher Im芒m Ab没 岣n卯fah [and other Im芒ms], though that being the case he still maintained allegiance to his authority, School and methodology.
It should be understood that a majority of traditions found in this work are from the Companions (峁岣ッah) or from the Followers (t芒bi`没n) or from the Followers of the Followers (t芒bi' t芒bi`没n). Hence most of them are mawq没f narrations i.e. stopping short at the Companions or Followers without being ascribed to the Prophet Muhammad (峁ll芒 All芒hu 士alayhi wasallam). This is in addition to mursal traditions (ascribed to the Prophet Muhammad (峁ll芒 All芒hu 士alayhi wasallam) but stopping short at a Follower without mention of the Companion) which were accepted as authoritative by Im芒m Ab没 岣n卯fah and Im芒m M芒lik ibn Anas (d.179/795) as well as their contemporaries. As Im芒m Muhammad ibn Jarir al-Tabar卯 (d. 310/923) has stated, "The Followers were absolutely unanimously agreed upon the acceptability of mursal hadith, and we have no transmission from any of them rejecting it nor from any of the im芒ms after them until the end of the second century." Regardless, it should be noted that Im芒m Ab没 岣n卯fah only accepted 峁岣ッ弗 traditions from trustworthy narrators as found in this work.
I gained a lot from this book and even had answers to questions I didn't even know I had! For example, in a state of wu岣嵜皇�, you may end up tasting some food. It is common practice to then rinse your mouth and not have the need to renew your wu岣嵜皇�. However, I didn't ever ask or know the source of this practice. There is a narration in this work where the Messenger of Allah (峁ll芒 All芒hu 士alayhi wasallam) was brought some meat which he tasted and then he called for some water. He washed his hands and rinsed his mouth without renewing wu岣嵜皇�. Though some may just follow this action as logic or common practice as I previously did, I believe as a Muslim we should know why we follow certain practices or acts so that they are not mere rituals/practices and this is where fiqh works come to life. This book will assist in that department however the most effective and correct method to achieve this is by learning at the hands of a teacher/scholar.
Overall, this is an excellent work and much needed English translation. The book consists of over seven hundred pages and is of very good quality. It is easy to read and contains invaluable knowledge whether you follow the 岣naf卯 fiqh or not. It is of immense value. I thoroughly enjoyed reading this work and I will no doubt refer to it in the future too. The translation by Abdassamad Clarke is solid and the commentary where applicable by 岣っiz Riy芒d Ahmad al-Mult芒ni in the footnotes is accommodating. The preface, introduction and appendices are commendable and add important information to the work. It is a foundational historical 岣naf卯 fiqh text. If you have any interest in fiqh or the very first collections of hadith then I would recommend you purchase this book.
June 21, 2019
Not a great book 鈽癸笍 there is nothing regarding to prophet Mohammed s a w just promotion of Abu Hanifa lanatullah alaih only..
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