Category Archives: Kaydani/Umdah

Kaydani: Faraid of the Prayer – Pt.3

As for (the obligatory elements) within (the prayer), they are seven:
1- Standing[1]
2- Recitation[2]
3- Bowing[3]
4- Prostration[4]
5- The final sitting[5]
6- Order in the performance of an action which is performed once in each unit or the whole prayer[6]
7- Exiting with an action[7] of the one praying[8]
[1] Standing is obligatory for the one able to stand and make prostration (sajda), i.e. If the person praying can stand but not prostrate then they do not have to stand. This also applies to the obligatory (fard) prayers. In the optional (nafl) prayers the one praying can offer them sitting down. The definition of standing is: that if the one praying was to stretch out his hands they would not reach his knees. This is the minimal extent of standing, the proper method is to stand upright. Al-Tabyin (1/104), al-Hadiyyah al-Alaiyyah (p.62), Dur al-Mukhtar (1/298), al-Maraqi (p.224), Hashiyah al-Tahtawi (p.225)
[2] It is to recite a long verse or a short verse consisting of two words in each of the two units of an obligatory (fard) prayer, and in all of the units of the witr and optional (nafl) prayers. However the one only reciting this amount is sinful due to his leaving a compulsory (wajib) act which is the recitation of the fatihah. The definition of recitation is that the person praying should be able to hear themselves as long as there is nothing preventing them doing so. Fath Bab al-Inayah (1/226-227), al-Hadiyyah al-Alaiyyah (p.62-63), al-Maraqi (p.225)
[3] This is by the lowering of both the head and the back, the minimum amount being that the one praying being closer to the bowing position than the standing position. This is known by if he was to stretch his hands they would reach the knees. The complete method of bowing is such that head is inline with the back. Al-Maraqi (p.228), Hashiyah al-Tahtawi (p.229), al-Hadiyyah al-Alaiyyah (p.63)
[4] The obligatory (fard) aspect of prostration is to place a part of the forehead on the ground, it is compulsory (wajib) to place most of the forehead on the ground as mentioned in Rad al-Muhtar (1/300). The following have also been mentioned as conditions:
i) It is compulsory (wajib) to prostrate on the hard part of the nose and the forehead. It is valid to prostrate on the forehead alone, and according to the strongest opinion one should not prostrate by placing only the nose on the ground except due to an excuse. It is disliked to perform prostration by only placing either the nose or the forehead on the ground. This was reported by al-Shurunbulali in al-Maraqi (p.231). Asad reported from Abu Hanifah that it is valid to prostrate by only placing the nose on the ground even without an excuse. However his two students held the view that it was invalid. See al-Umdah (1/160).
However the apparent meaning of the text of al-Wiqayah (p.144) is that the obligatory (fard) elements of prostration are with the forehead and nose, in al-Nuqayah (1/228) it is mentioned that this is the fatwa position. Therefore this means that if the person praying prostrates by only placing the forehead, or only placing the nose on the ground without an excuse they will not have performed the obligatory (fard) act required of them. Ibn Malak said in Sharh al-Wiqayah: ‘the later scholars gave the ruling that it was not permitted to only prostrate with the nose without an excuse’. See Fath Bab al-Inayah (1/228).
ii) The person praying should prostrate on an area where the forehead can settle. Therefore prostrating on something where the forehead is not settled such that if the person praying pushed their head further down it would descend further is not correct. Examples given mention prostrating on snow and cotton without fully pushing down the head to the point that it cannot be placed any lower. Al-Binayah (2/207), Naf’ al-Mufti (p.252), al-Maraqi (p.231)
iii) The place of prostration should not be raised from the ground level more than half a cubits length, so that the actual prostration can take place. A slight raising from the ground level of the area of prostration is of no consequence. An exception to this is due to crowding and lack of space prostrating on the back of another person offering the same prayer. It should be noted if the person on whose back prostration is made is not praying or is offering a different prayer then it is not valid.
iv) That the person praying perform the bowing (ruku) before the prostration (sujud). Al-Maraqi (p.226-233)

[5] It is the length in which the person praying would be able to recite the tashahhud. Fath Bab al-Inayah (1/230), al-Maraqi (p.235)
[6] It is the preceding of the standing before bowing, bowing before prostrating in that which is obligatory (fard) to perform once in every unit (rakah) and is not repeated. The prostration occurs twice in every unit, and the order between the prostrations is compulsory (wajib) not obligatory (fard). Al-Jawhar, al-Tabyin (1/105), al-Hidayah (1/46),al-Mabsut (1/80)
[7] This is according to Abu Hanifah according to the understanding of al-Burdai. Al-Karkhi understanding was that it was not obligatory (fard). Al-Qari mentioned in Fath Bab al-Inayah (1/230) that al-Karkhi’s was the correct position.
[8] What this means is that the person praying exits the prayer deliberately after completing it with an action, or statement which negates the prayer. It is obligatory (fard) to do so, whether it is by saying: Assalamu Alaikum, eating, drinking or walking. However doing such would be prohibitively disliked because of the leaving out of the compulsory (wajib) act which is the salam. Al-Bahr al-Raiq (1/311), Fath Bab al-Inayah (1/230)

Kaydani: Faraid of the Prayer – Pt.2

*Chapter One: The Obligatory Elements (Faraid) of the Prayer
They are fifteen, some of them being outside (the form of the prayer) and some within (the prayer).

As for (the obligatory elements) outside (the form of the prayer) they are eight:
1- The time[1]
2- Cleanliness of the body[2]
3- Cleanliness of the clothing[3]
4- Cleanliness of the place[4]
5- Covering of nakedness[5]
6- Facing the direction of prayer (qiblah)[6]
7- The intention[7]
8- The first takbir[8]

[1] It is a condition that the person praying believes that time for the prayer has entered, so that the act of worship will be performed with a firm intention, and to be sure the time for prayer has not expired as mentioned in al-Maraqi (p.218).
[2] From ritual and physical impurities. Ritual impurity (najasha hukmiyah/hadath) is that which the sacred law has classified as an impurity even though the person may seem outwardly clean and not have any physical filth upon themselves. An example of this is the state of not being in wudu.
Physical impurity (najasah al-haqiqiyah/khabath) are things such as urine and its like. Umdah al-Riayah (1/156)
[3] The condition for the cleanliness in terms of clothing is any garment which moves with the movement of the person wearing it. Maraqi al-Falah (p.208)
[4] It is a condition that the place of the two feet, hands, knees and forehead are clean according to the strongest opinion in the madhab. If one wishes to pray upon an area which is filthy and a thin piece of cloth which is not transparent is placed on the area, where the odour of the filth cannot be smelt through it, the prayer is correct. Naf’ al-Mufti (p.215), al-Maraqi (p.208)
[5] A mans nakedness is: from below the navel to below the knee. Rad al-Muhtar (1/271)
A free woman’s nakedness is: all of her body except her face, hands and feet. As for the opinion within the madhab that the woman’s feet are not a part of her nakedness, this is the position chosen by the author of al-Wiqayah (p.142), it was declared to be Sahih by the author of al-Hidayah (1/43), al-Muhit (p.84), al-Tabyin (1/96). The author of Majma al-Anhur (1/81) said: ‘this is the more correct position’, and al-Haskafi said in al-Dur al-Muntaqa (1/81): ‘this is the relied upon position of the madhab’.
[6] The one praying in Makka and able to see the Kaaba must face the Kaaba itself, because of his ability to do so. It is obligatory for the ones who cannot see the Kaaba including those far away to face its direction. Al-Maraqi (p.212-213)
[7] The intention is for the one praying to know in their heart which prayer they are offering. Articulating with tongue has been classified by the scholars as being desirable (mustahab), as it enables the one praying to gather his thoughts together in order to make the intention. Also due to the change in times and numerous preoccupations on peoples minds, articulating the intention verbally is regarded as being helpful. If the person praying was asked as to which prayer they were offering and they replied immediately without pausing, then the prayer is valid, and this is the more correct position. Al-Wiqayah (p.143), Umdah al-Riayah (1/159), Hadiyyah Ibn Imad (p.456), Dur al-Mukhtar (1/415), Naf’ al-Mufti (p.237), al-Maraqi (p.217)
[8] It is also referred to as the prohibiting takbir (tahrimah) because it prohibits within the prayer permissible acts such as eating, drinking, and speech. Al-Jawhar

Kaydani/Umdah Intro and Terms Pt.1

Salam, This translation and commentary was prepared not too long ago whilst I was staying in Liwa on the edge of desert famously known as the empty quarter.
This text is perhaps the shortest work on hanafi fiqh, it only covers the rulings related to the prayer, and has been taught in some parts of the muslim world. The reader will find a commentary in the form of footnotes taken from Sh. Salah Abul Hajjs edition.
The name of the text is famously known as Khulasah al-Kaydani, and according to some of the scholars such as Imam al-Nablusi the title of the work is ‘Umdah al-Musalli’.
I realise that the footnoting maybe lengthy at times, and therefore difficult to follow, If some kind soul wishes to volunteer to place the footnotes directly below the text then ‘Marhaba!’.
Much more could be written about the ascription of the work to the author Imam Lutfullah al-Nasafi, and the discussion surrounding exactly who he is, also some of the non fatwa positions in the text (which have been highlighted in the footnotes). But that is for another time and place inshallah, for now the aim of this is for students to benefit. Wassalam
All praise is due to Allah the Lord of the worlds, salutations and blessings be upon His messenger Muhammad and all of his family.

Know that the slave/servant is tribulated[1] between obeying Allah (the most high) thereby being rewarded and between disobeying Him and being punished.

Tribulation is related to that which is permissible and impermissible, in terms of both performance and non performance.

Therefore it is necessary for an exposition of the types of legislated and non legislated acts, along with an explanation of their meanings and rulings so that it may be easier for the student to fully understand them.

So we say and with/through Allah is success:

The legislated actions are of four categories:
1- Obligatory (fard)
2- Compulsory (wajib)
3- Recommended (sunnah)
4- Desirable (mustahab)
They are followed by: permissible (mubah)

The non legislated actions are if two categories:
1- Unlawful (muharram)
2- Disliked (makruh)
They both are followed by: invalidator (mufsid) of an act which has been begun

In total there are eight categories.

As for the Fard: it is that which is established by a definitive proof in which there is no doubt (shubha)
The ruling for it is: reward for its performance, punishment for non performance without a reason[2], disbelief for denying regarding that which there is agreement[3].

As for the Wajib: it is that which is established by a proof in which there is some doubt.
The ruling for it is: similar to that of the fard in terms of action and not belief, such that its denier does not commit disbelief

As for the Sunnah: it is that which the Prophet (s) performed habitually[4] leaving it only once or twice.
The ruling for it is: reward for its performance, blame for its non performance[5] in the sunnahs of guidance[6].

As for the Mustahab: it is that which the Prophet (s) performed at times and left at other times[7], and that which is beloved to the early Muslims (salaf)[8].
The ruling for it is: reward for its performance and no blame for it being left[9]

As for the Mubah: it is that which the slave has a choice in between performing and leaving.[10]
The ruling for it is: neither reward nor punishment for its performance or leaving.

As for the Muharram: it is that regarding which the prohibition is established without any conflicting evidence[11].
The ruling for it is: reward for its being left for Allah (azza wa jall), punishment for its performance, disbelief for regarding as permissible that which there is agreement as being unlawful.

As for the Makruh: it is that regarding which the prohibition is established with the presence of a conflicting evidence[12].
The ruling for it is: reward for it being left for Allah, fear of punishment for its performance, not being disbelief to regard as lawful.

As for the mufsid: it nullifies the action which has been begun
The ruling for it is: punishment for its deliberate not accidental performance

Then know that the prayer encompasses the first four in terms of from the sacred law, and the last four are found in it by nature[13]

Therefore it is necessary to detail each category in a succinct but comprehensive way organised into eight chapters in order to make it easy for the believers.

[1] Meaning that the human being is tested by Allah (the most high) as mentioned in the Quran that: ‘Verily We created Man from a drop of mingled sperm, in order to try him: So We gave him (the gifts), of Hearing and Sight’. [Yusuf Ali translation]
The reason for why humans feel that they are undergoing trials and tests is because of the choice that they have been given in being obedient or disobedient to the divine commands. al-Jawhar
It should also be noted that this world is a place of being tested and tribulated and is not our final abode, unlike the dealing of many with this world as if it is everlasting and that they will never leave it.
[2] Meaning that there are times when an obligatory (fard) action can be left or changed, examples of this are a traveller not having to fast and shortening the prayer.
[3] This does not apply to the differences of opinion of the scholars about whether certain acts are obligatory (fard) or not. Al-Jawhar
[4] Imam al-Nablusi mentioned in al-Jawhar that this definition also includes that which was habitually practised the four khalifah’s (Allah be pleased with them). This definition was also supported al-Luknawi who said in Tuhfah al-Akhyar (p.84): ‘Many of our companions such as the authors of al-Hidayah, al-Tahrir, Bahr al-Ulum, authors of al-Kashf and al-Tahqiq, al-Tabyin, Islah wal-Idah, Mirqat al-Usul, al-Muhit, al-Khulasah, al-Nahr, Abu al-Yusr al-Bazdawi, al-Ta
htawi and others defined a recommended act (sunnah) in a manner that it includes the practice of the khalifah’s, making it such that the one who leaves it is blamed. Rather the author al-Binayah regarded leaving it as being punishable’.
[5] Leaving the emphasized recommended acts (sunnah al-muakkadah) is close to being unlawful, and this is also the status of the prohibitively disliked act (makruh tahrimi). The scholars mentioned that leaving the emphasized sunnah may lead to being deprived of things such as intercession in the next world. Tuhfah al-Abrar (p.87-88), Rad al-Muhtar (6/337)
[6] Meaning the emphasized recommended acts (sunnah al-muakkadah)
[7] This definition is also mentioned in al-Tabyin (1/77), al-Hidayah (2/92), al-Inayah (2/92) and Majma al-Anhur (1/139). Imam Ibn Abidin said in Minhah al-Khaliq (2/278) echoing that which was mentioned by Ibn Nujaim in al-Bahr al-Raiq (1/29): ‘Know that the scholars of usul do not differentiate between mustahab and mandub…that which was not habitually performed is mandub and mustahab, even if it was not performed after its being encouraged as mentioned in al-Tahrir. According to the jurists (fuqaha): mustahab is: that which was performed by the Prophet (Allah bless him and give him peace) at times and left at other times. Mandub is: That which was performed once or twice to teach its being permissible as mentioned in Sharh al-Nuqayah. Ibn Nujaim said in Kitab al-Taharah:…the preferred view is that of the scholars of usul’.
[8] Al-Nablusi mentioned in al-Jawhar that this applies even if it was not practised by the Prophet (Allah bless him and give him peace). Also what is meant by the term salaf are the early Imams such as Abu Hanifah and his students (Allah be pleased with them all).
Imam al-Nablusi’s definition of the term salaf is very interesting and is overlooked by many of those who use the term. This is because the salaf had numerous differing understandings of Islamic law which resulted in different schools of law (fiqh). Therefore if we say that we follow the salaf we should clarify which of the schools of the salaf we follow. Is it the school of Kufah which developed over time into the hanafi madhab, or the school of Madinah which developed into the Maliki madhab? If one does not specify which school of the salaf they follow it would be illogical as we know that the salaf in some instances had a varying number of views on one legal issue, which it would be impossible for a person to implement all at once.
[9] Al-Luknawi said in Tuhfah al-Abrar (p.91-92): ‘To conclude, the leaving of the sunnah in terms of belittling or mocking even it be from the zawaid is disbelief. Leaving it deliberately but not by way belittling is prohibitively disliked (makruh tahrimi) being a sin and deserving of blame if it is an emphasized (mukkadah) sunnah, it makes no difference if it is the sunnah of the Messenger (Allah bless him and give him peace) or of companions (Allah be pleased with them)’.
[10] It is that which the legally responsible person may perform or leave without any consequence of reward or punishment. It could also be defined as that which the person has a choice whether to perform or not. Al-Jawharah (2/280), Dur al-Mukhtar and Rad al-Muhtar (6/336)
The mubah maybe performed with an accompanying intention which would make it something rewardable or sinful. An example would be to eat with the intention of having enough strength to worship Allah (the most high). Likewise the wearing of fine clothing although permissible may become a sin if worn with the intention of arrogance and feeling of superiority over others. Al-Durar al-Mubahah (p.8-9), al-Jawhar
[11] Meaning a conflicting evidence which would indicate to that action being permissible
[12] Meaning the conflict of two evidences, one which indicates it to be permissible, the other which indicates to it being unlawful. Makruh tahrimi is closer to the unlawful (haram) due to this conflict of evidences where the evidence for it being unlawful is given precedence and therefore it is necessary for it to be left. Al-Ikhtiyar (5/413), Hasan al-Dirayah (4/95)
As for the disliked (makruh tanzihi) the one who performs it is not sinful, however one is rewarded for avoiding it. Not performing a disliked (makruh tanzihi) act is preferable. Rad al-Muhtar (6/337)
[13] What this means ‘by nature’ is that a human beings nature is to be forgetful or to be lazy, such that these two traits sometimes affect the performance of the prayer. Therefore ones nature of being lazy may lead to performing something in the prayer which is disliked etc. al-Jawhar