Manhaj as-Saalikeen

[أم سفيان]

In the Name of Allāh, the Extremely Merciful, the Bestower of Mercy

Imām as-Sa`dī, may Allāh have mercy upon him, said:¹

Fiqh is knowledge of the subsidiary legislative rulings with their evidences from the Book and the Sunnah, scholarly consensus and correct qiyās (analogical deduction).

The Five Rulings

1. al-Wājib [Obligatory]: It is that which the one who performs it is rewarded, and the one who leaves it is punished.

2. al-Harām [Forbidden]: It is the complete opposite [of al-Wājib]. [The one who performs it is liable to punishment, and the one who leaves it is rewarded].

3. al-Makrūh [Disliked]: It is that which the one who leaves it is rewarded, and the one who performs it is not punished.

4. al-Masnūn [Prescribed from Sunnah]: It is the complete opposite [of al-Makrūh]. [The one who performs it is rewarded, and the one who leaves it is not punished].

5. al-Mubāh [Permissible]: It is that which performing it and abandoning it are equal.

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Translated by Umm Sufyaan Faatimah

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[1] Imām `Abdur-Rahmān as-Sa`dī, Manhaj as-Sālikīn wa Tawdīh al-Fiqh fī ad-Dīn, p9-10.

[أم سفيان]

In the Name of Allāh, the Extremely Merciful, the Bestower of Mercy

Imām as-Sa`dī, may Allāh have mercy upon him, said:¹

2. It is obligatory upon the mukallaf,² to learn from fiqh all that he is need of from his acts of worship, dealings and transactions, etc. He, may Allah raise his rank and grant him peace, said:

*

(( From يرد الله به خيراَ يفقهه في الدِّين ))

«Whomever Allah wants good for, He grants him understanding of the religion.» Agreed upon.³

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Translated by Umm Sufyaan Faatimah

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[1] Imām `Abdur-Rahmān as-Sa`dī, Manhaj as-Sālikīn wa Tawdīh al-Fiqh fī ad-Dīn, p10.

[2] TN: Mukallaf: One bound to Islamic duties he is accountable for.

[3] Reported by al-Bukhaaree, no. 71 and Muslim, no. 1037 from the hadeeth of Mu`aawiyyah, may Allah have mercy upon him.

[أم سفيان]

In the Name of Allaah, the Extremely Merciful, the Bestower of Mercy

Imaam as-Sa`dee, may Allah have mercy upon him, said:¹



:The Prophet, may Allah raise his rank and grant him peace, said

(( بُنيَ الْإسْلَامُ عَلَى خَمْسٍ: شَهَادَةِ أَنْ لَا أله إِلَّا اللهُ, وأَنَّ مُحَمَّداً رَسُولُ اللهِ, وَإِقَامِ الصَّلَاةِ, وَإِيتَاءِ الزَّكَاةِ, وَحَجِّ الْبَيْتِ, وَصَوْمِ رَمَضَانَ))

«Islaam is built upon five: Bearing witness that none has the right to be worshiped save Allah alone and that Muhammad is the Messenger of Allah; establishing salaah; paying zakaah; performing Hajj; and fasting Ramadaan.»³ Agreed upon.

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Translated by Umm Sufyaan Faatimah

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[1] Imaam `Abdur-Rahmaan as-Sa`dee, Manhaj as-Saalikeen wa Tawdeeh al-Fiqh fī ad-Deen, p11.

[2] Related by al-Bukhaaree, no. 8 and Muslim, no. 16 from the hadeeth of Ibn `Umar, may Allaah have mercy upon him.

[أم سفيان]

In the Name of Allah, the Extremely Merciful, the Bestower of Mercy

Imaam as-Sa`dee, may Allah have mercy upon him, said:¹


To bear witness that there is no deity worthy of worship save Allah alone is the servant's acknowledgement, firm belief, and commitment that none deserve uloohiyyah (devotion, worship) and `uboodiyyah (worship, servitude) save Allah alone, the One who has no partners.


Thus, it is obligatory upon the servant to make the entire religion sincere to Allah, the Most High; and that his acts of worship, the outward and inward, are all for Allah alone; and to not associate anything in worship with Him in all affairs of the religion.



This is the foundation of the religion of all the Messengers and those who followed them, as Allah, the Most High, stated:

((وَمَا أَرْ‌سَلْنَا مِن قَبْلِكَ مِن رَّ‌سُولٍ إِلَّا نُوحِي إِلَيْهِ أَنَّهُ لَا إِلَـٰهَ إِلَّا أَنَا فَاعْبُدُونِ))

«And We did not send any Messenger before you (O Muhammad sallallaahu alayhi wa sallam) but We inspired him (saying): Laa ilaaha illa ana [none has the right to be worshiped but I (Allah)], so worship Me (Alone and none else).» [Soorah al-Anbiyaa. (21):25]

***

Translated by Umm Sufyaan Faatimah

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[1] Imaam `Abdur-Rahmaan as-Sa`dee, Manhaj as-Saalikeen wa Tawdeeh al-Fiqh fī ad-Deen, p11.

[أم سفيان]

In the Name of Allah, the Extremely Merciful, the Bestower of Mercy

Imaam as-Sa`dee (d. 1376 AH), may Allah have mercy upon him, said:¹

5. To bear witness that Muhammad is the Messenger of Allah entails that the servant believes that Allah sent Muhammad ﷺ to all of ath-thaqalayn (jinn and man) as a bearer of glad tidings and a warner, calling to the oneness of Allah and His obedience.

He must believe in all what he [ﷺ] has informed of; obey his commandments and keep from his prohibitions. [He must believe] that there is no felicity or good in this world or in the Hereafter except by having faith in and obeying him. It is obligatory that the [servant's] love for him takes precedence over love for himself, his children, and all of mankind.

He must believe that Allah has aided him with miracles that are indicative of his Messenger-ship. He must believe that Allah has fashioned him with complete knowledge and an exalted standard of character; and he must believe in what his religion is comprised of from guidance, mercy, truth, religious and worldly good.

He must believe in his main sign, the Great Qur.aan, and in what it contains of truth, commandments, and prohibitions. And Allah knows best.

***

Translated by Umm Sufyaan Faatimah

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[1] Imaam `Abdur-Rahmaan as-Sa`dee, Manhaj as-Saalikeen wa Tawdeeh al-Fiqh fīd-Deen, p11-12.

[أم سفيان]

In the Name of Allah, the Extremely Merciful, the Bestower of Mercy

Chapter · The Types of Water ·

As for salaah (prayer), it has conditions that precede it, from them is at-Tahaarah (purification). The Prophet, may Allah raise his rank and grant him peace stated

(( لَا يَقْبَلُ اللهُ صَلَاةً بِغَيْرِ طَهُورٍ ))

«Allah does not accept any prayer without purification.» Agreed upon.²

Whoever does not purify himself from major or minority impurities, his prayer is invalid

Purification is of two types. The first type is purification with water, which is the foundation.

All water which descends from the sky, or emanates from the earth is pure and purifying (tahoor). It can be used to remove the state of impurity (hadath), and to remove filth (khabath), even if something pure [mixed with it] alters its color, taste, or smell. The Prophet, may Allah raise his rank and grant him peace, stated:

(( إِنَّ الْمَاءَ طَهُورٌ لَا يُنَجِّسُهُ شَيْءٌ ))

«Indeed, water is pure and purifying, and nothing causes it to become impure.»³ Related by the compilers of the sunan⁴ and it is authentic.

If one of its characteristics changes due to an impure substance, then the water becomes impure, and it is obligatory to avoid [using] it.

The basic principle of all things is that they are pure (at-Tahaarah) and permissible (al-ibaahah).

Thus, if a Muslim doubts the purity of water, a cloth, a portion of ground, or other than these things, then they are pure. If he knows for certain that he has purified himself, however, he doubts as to whether he has remained ritually pure, then he is considered to be in a state of purification. This is due to his statement ﷺ to a man, who had imagined that he passed wind in his prayer:

(( لَا يَنْصَرِفْ حَتَّى يَسْمَعَ صَوْتًا, أَوْ يَجِدَ رِيحًا ))

«Do not leave the prayer until you hear a sound or detect an odour.» Agreed upon.⁵

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Translated by Umm Sufyaan Faatimah

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[1] Imaam `Abdur-Rahmaan as-Sa`dee, Manhaj as-Saalikeen wa Tawdeeh al-Fiqh fī ad-Deen, p38-39 [Daar al-Jawzee, 2nd Edition, 1432].

[2] Related by al-Bukhaaree, no. 145 and Muslim, no. 1/204.

[3] TN: It has been declared authentic by Shaykh al-Albaanee in Irwaa. al-Ghaleel, no. 14.

[4] Related by Ahmad, no. 3/31, 76 and he declared it authentic; by Aboo Daawood in “as-Sunan,” no. 66; at-Tirmithee, no. 66 and he declared it hasan; by an-Nasaa.ee, no. 1/174; and Daaraqutnee, no. 1/31.

[5] Related by al-Bukhaaree, no. 1/237 and Muslim, no. 361.