KITAB AL MUYASSAR PDF
Al Muyassar Fi Ilmi an-Nahwi Jilid ppti.info - Download as PDF File .pdf) or read online. Al Muyassar Fi Ilmi an-Nahwi Jilid pdf - Download as PDF File .pdf) or read Yuldiansyah. Aqidah Murji'ah Ali ppti.info Uploaded by. Yuldiansyah. 0. sdfghjklzxcvbnmqwertyuiopasdf Al Fiqhul Muyassar by Maulana Shafeequr RahmanAn Nadvi: Translated from. If such a GET pdf. Close. Jan 18, Simple Fiqh translation Of Al-Fiqh Ul Muyassar. download kitab fiqih muyassar fiqh al.
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Shaykh Abdul Hamid Al Hajuri. Shaykh Abdul Haq Turkmani. Shaykh Abdul Kareem Al Khudayr. Shaykh Abdul Khaliq Al Wasabee. Shaykh Abdul Manan Rasikh.
Shaykh Abdul Mueed Madani. Shaykh Abdul Muhsin al Qasim. Shaykh Abdul Muhsin Al Tuwaijri. Shaykh Abdul Qadir al Somlee. Shaykh Abdul Qadir Junayd. Shaykh Abdul Salam Al — Shuaieer. Shaykh Abdulaziz Aidan. Shaykh Abdullaah bin Maraee.
Terjemah tafsir al muyassar pdf +659+
Shaykh Abdullah Adh Dhafeeree. Shaykh Abdullah al Adani. Shaykh Abdullah Al Airyani. Shaykh Abdullah al Albani. Shaykh Abdullah al Farsi. Shaykh Abdullah al Kaamil. Shaykh Abdullah Al Matrood.
Shaykh Abdullah Al-Qarawi. Shaykh Abdullah al-Ubayd. Shaykh Abdullah Ali Jabir. Shaykh Abdullah An Najmee. Shaykh Abdullah as Shinqitee. Shaykh Abdullah bin Muhammad al Khanin. Shaykh Abdullah Hamad Al Rassi. Shaykh Abdullah Ibn Uthmaan adh Dhimaree.
Shaykh Abdullah ibn Zaid Al Musallam. Shaykh Abdullah Nasir Rehmani. Shaykh Abdullah Shakir. Shaykh Abdullah Shithri. Shaykh Abdullah Warour. Shaykh Abdur Rahmaan Muhyud Deen. Shaykh Abdur Rahman al Adani. Shaykh Abdur Rahman al Ajlaan.
Shaykh Abdur Rahman Al Baraak. Shaykh Abdur Rahman Muhiyideen. Shaykh Abdur Razzaq Afify. Shaykh Abdus Salaam As Suwaayer. Shaykh Abdus Salam as Suhaymee. Shaykh Abdus Salam Faylakawi. Shaykh Abdus Salam Salafy. Shaykh Abu Bilal Al Khudarmi. Shaykh Abu Dawoud al Dhimyati.
Shaykh Abu Dujjana. Shaykh Abu Ishaq al Huwaynee. Shaykh Abu Rizwan. Shaykh Abu Uthmaan Muhammad al Anjaree.
Shaykh Abu Yahya Noorpuri. Shaykh Abu Zaid Zameer. Shaykh Adil Al Shurjee. Shaykh Adil as Sayyid. Shaykh Adil ibn Tahir al Muqbil. Shaykh Adil Mansoor. Shaykh Adnan Abdul Qadir.
Shaykh Ahmad Al Hawashi. Shaykh Ahmad Bin Muhammad al Buraydee. Shaykh Ahmad ibn Ahmad Shamlaan. Shaykh Ahmad Musa Jibril. Shaykh Ahmad Qadhi. Shaykh Ahmad Subayee.
Shaykh Ahmad Umar Bazmool. Shaykh Ahmed Rashid Ar Ruhayli. Shaykh Al Fudayl ibn Iyaad. Shaykh Alee Naasir al Faqeehee.
Shaykh Ali al Halabi. Shaykh Ali Al Herran. Shaykh Ali Al Huthayfi. Shaykh Ali ar Ramly. Shaykh Ali bin Abdur Rahman Hudaify. Shaykh Ali bin Yahya al Haddadi. Shaykh Ali ibn Ghaazi At Tuwaijiri. Shaykh Ali Ibn Yahya al Bahlaki. Shaykh Ali Salman. Shaykh Amar Abu Tahir al Khalidy. Shaykh Anees Al Musabi. Shaykh Arafat al Muhammady.
Shaykh Assim Al Hakeem. Shaykh Assim as Sabuni. Shaykh Baasim ibn Muhammad As Subayee. Shaykh Badar al Mishary. Shaykh Badee ud Deen as Sindee. Shaykh Baleela. Shaykh Bandar bin Naif Al Muhyani. Shaykh Dawood Al Asoosi. Shaykh Dr Aasim Al Qaryooti. Shaykh Dr Abdul Aziz al-Hujeili. Shaykh Dr Abdul Basit Faheem. Shaykh Dr Abdur Raheem Azzawi. Shaykh Dr Ahmad Rashid. Shaykh Dr Daghash al Ajmi.
Shaykh Dr Essam Al Sanani. Shaykh Dr Haitham bin Muhammad Sarhan. Shaykh Dr Hamad Al Hajri. Shaykh Dr Khalid al Jubair. Shaykh Dr Muhammad Al Utaybee. Shaykh Dr Muhammad bin Ghalib al Umari. Shaykh Dr Muhammad Musa al Nasr. Shaykh Dr Muhammed bin Ghaith.
Al-Fiqh al-Muyassar - Group of Scholars (prefaced by Saalih Aal ush-Shaykh)
Shaykh Dr Obaid al Obaid. Shaykh Dr Saad bin Turki al Katlaan. Shaykh Dr Saleh Abdul Kareem. Shaykh Dr Saleh as Saleh. Shaykh Dr Sultan bin Muhammad al Kasami. Shaykh Dr Syed Asif Umeri. Shaykh Dr Talib ur Rahman. Khalid al Afifi. Ziyad bin Hamad al Umar. Shaykh Ehab Al Badawi. Shaykh Essa. Shaykh Fahad al Fuhayd. Shaykh Fahd al Muqrin. Shaykh Faisal bin Qazar Al Jasim. Shaykh Faizullah Madani. Shaykh Falaah Ismaaeel.
Shaykh Faraj Marji. Shaykh Fareed al Zamil. Shaykh Fawwaz al Madkhali. Shaykh Fuaad al Amree. Shaykh Haafidh Ibn Ahmed al Hakami. Shaykh Haani bin Ali bin Bareek. Shaykh Hamad al-Tuwaijiri. Shaykh Hamood al Tuwaijiri. Shaykh Hasan Daghriry. Shaykh Hasan Rashid.
Shaykh Hashim al Bailee. Shaykh Hatim al Hammami. Shaykh Hazem Rajab. Shaykh Husayn Aal As Shaykh. Shaykh Husayn al Awayishah.
Shaykh Ibn Jibreen. Shaykh Ibraheem ar Ruhaylee. Shaykh Ibrahim Al Sunaid. Shaykh Ibrahim bin Saleh Al Mohimeed. Shaykh Idris Akbar. Shaykh Ihab al Hussaini. Shaykh Imran Ahmed Salafi. Shaykh Imran Bin Ridwan as Shafii. Shaykh Irshad Ul Haq Athari. Shaykh Isam Aweed. Shaykh Isam Rajab. Shaykh Jamal bin Fareehan al Harsee. Shaykh Jasem Al-Enaty. Shaykh Jasim Al Aeynati. Shaykh Jasim Hussein. Shaykh Khaalid Al Mosleh. Shaykh Khaled Bouchafaa. Shaykh Khalid Al Anbari. Shaykh Khalid Al Hibshi.
Shaykh Khalid al Jassim. Shaykh Khalid al Mushayqih. Shaykh Khalid al-Wassabee. Shaykh Khalid ar Raddadi. Shaykh Khalid Dhawee ad Dhafiri. Shaykh Khalid Ismail. Shaykh Khalid Rashid. Shaykh Khalid Shuja al Utaybi.
Shaykh Khalid Uthman. Shaykh Mahir Al Muaiqely. Shaykh Majdi Al Arafat. Shaykh Mansour Al Khalidi. Shaykh Mansur al Salmi Ramadhan. Shaykh Maqsood Ul Hasan Faizi. Shaykh Meraj Rabbani Madani. Shaykh Mohammad al Arifi. Shaykh Mohammed bin Manea al-Ansi. Shaykh Mohammed ibn AbdelMalik al Zughbi. Shaykh Mohammed Tawheed Bin Jaleel. Shaykh Mubarak Khalifa Al Assaf. Shaykh Muhammad Abdul Wahab al Aqeel.
Al-Fiqh al-Muyassar; Qasas al. We also provide a free PDF version of.. Convert and merge files into pdf docs. Simple fiqh: translation of al fiqh ul muyassar water ,.
Look Up Quick Results Now! Books for Free Download. Usool ul Shashi Full Book Download. Al-Fiqh al-Muyassar Download.. Al Fiqh ul Muyassar is an Arabic book in Islamic laws of worships by the late.. Assalamu Alaykum and Welcome! Tajweed ul-Muyassar: full book: Level 4; English title:. The following dictionaries are available as pdf downloads elsewhere on.. Are you looking for "Fiqh Ul Muyassar English"-related keyword data? Purification from de jure Filth: It is called de jure Purification.
Purification from de facto or real Filth: It is called de facto Purification. Purification from de jure Filth is obtained by Ablution and Bath, or Tayammum when using water is unfeasible.
Purification from de facto or real Filth is obtained by getting rid of the de facto Filth by using tangible agents of purification like clean water, pure soil, gravel, or by the process of animal-hide-treatment. Absolute water is that which exists with its original attributes. No Filth should have mixed with it nor should any other thing have overwhelmed it.
Absolute water includes: 1. Rain water 2. River water 3.
Well water 4. Fountain water 5. Sea water 6. Water from melted snow, hail or ice Kinds of water and their rulings Water is classified into five types based on whether purification can be obtained from it or not: 1.
Pure, purifying6, non-detestable water Absolute water is pure and purification may be obtained from it. Pure, purifying, detestable water It is that water which has been licked by a cat, hen, carnivorous bird or snake.
But if absolute water is not present, then there is no detestability in its use. Pure, doubtfully purifying water It is pure but there is a doubt in its purifying capability. This is the water which has been licked by a donkey or mule. It is undoubtedly pure but there is a doubt whether ablution and bath with it will be valid or not. If no other water is available, then the person should perform ablution with it and then do Tayammum.
He has the option to perform ablution before Tayammum or Tayammum before ablution. Pure, non-purifying water It is the used-up water which is pure but not purifying, so ablution or bath with it will not be valid. Used-up Water: It is the water which has been used in ablution or bath for the purpose of getting rid of de jure Filth or for obtaining reward from Allah, like ablution with the intention of getting reward by a person whose ablutional purity still exists.
Purifying water is one which can be used for ablution and bath. All purifying water is pure but not vice versa. However, if an ablutionally impure person performs ablution with water for cooling himself or for demonstrating the method of ablution, then the water will become used-up i. Water becomes used-up only when it is applied and then gets separated from the body of ablution- or bath-performer.
Filthy water It is the stagnant water in small-quantity in which de facto8 filth has got mixed up, no matter whether the attributes of the filth is apparent in the water or not. When the attributes of filth become apparent, the water becomes impure no matter whether it is in large quantity or small quantity and whether it is flowing or stagnant.
If water is in a cistern or pond so big that if water is shaken at one end, the water at the other end is not affected, then it is termed large-quantity water. How to identify large-quantity water?
Water is considered large-quantity if its cistern or pond is ten by ten cubit in area and it is so deep that if water is taken up with hand, the ground beneath is not laid bare. Small-quantity water is that whose container is smaller in dimension.
The ruling for filthy water is that it is impure and no kind of purification can be obtained with it. Rather, when it is mixed up with something else, that thing also becomes filthy.
Ablution with water that comes out of a plant or fruit is also not valid whether it comes out by its own without squeezing it or it squeezes out due to external pressure. Similarly, water whose nature9 has transformed due to cooking, etc. It has made the person ablutionally pure. If the color, taste or odor of water changes due to stagnating for a long time, it remains pure and purifying. If water gets mixed up with a thing from which it is not free most of the time and on most of the occasions like algae, fallen tree-leaves and fruits, etc.
If a fluid that has two distinguishing attributes10 only like milk — which has color and taste but no odor — mixes up with water and one of the attributes of milk becomes perceptible in the water-fluid solution, then it will be ruled that water is overwhelmed and so ablution with it will not permissible.
If a fluid having three distinguishing attributes like vinegar mixes with water, then only if two of the three attributes of the fluid become perceptible in the water solution, it will be ruled that the water has become overwhelmed and so ablution with it will not be valid.
If a fluid with no distinguishing attribute — like used-up water11 or rose-oil which has lost its odor — mixes up with water, then its overwhelmingness will depend upon its proportion by weight. Example: If two kg of used-up water mixes up with one kg of pure water, ablution with it will not be valid.
But if one kg of used-up water mixes with two kg of pure water, ablution with it will be valid. The rulings for leftover water vary according to the animal that has drunk from the vessel. Pure and purifying leftover water The leftover of a man is pure and purifying if there was no sign of Filth in his mouth when he drunk from the vessel. It does not matter whether the person is a Muslim or Disbeliever, or whether he was pure or impure with major de jure Filth Similarly, leftover of horse is pure and purification can be obtained with it without any problem.
The leftover of an animal whose flesh is permissible to eat is pure and purifying without any detestability; e. Pure and detestably purifying leftover water The leftover of a cat with no trace of filth in its mouth is pure but ablution with it is detestable when absolute water is available. Similarly, leftover of a carnivorous bird like falcon and eagle is pure but performing ablution with it is detestable.
The same is the ruling for leftovers of animals which live in houses like mice. Pure but doubtfully purifying leftover Leftover of donkey and mule is undoubtedly pure but there is a doubt whether ablution with it will be valid or not.
So if no other pure water is present, the person should perform ablution with it as well as do Tayammum for performing Salah. Filthy leftover Leftover of pig is filthy and purification cannot be obtained using it.
Similarly, the leftover of dog is filthy and purification cannot be obtained from it. Leftover of a carnivorous quadruped like lion, leopard and wolf is also filthy and purification cannot be obtained from it. If his leftover is filthy, his sweat is also filthy. When an absolutely filthy animal i. Also, if a non-absolutely filthy animal whose leftover water is filthy falls down into a well, throwing out the entire water of the well is compulsory.
If a man with no trace of filth on his body falls down into a well and comes out alive, the water does not become filthy.
Similarly, if a donkey, mule, falcon or eagle with no trace of filth on its body falls down into a well and comes out alive, the water does not become filthy provided that its mouth did not touch the water. If an animal without blood circulation e. Similarly, the death of an animal like fish, frog, crab, etc.
If a large animal like dog or goat, or a man dies in a well and is pulled out immediately afterwards before the body swells up, the well-water will become filthy and it will be compulsory to pull out all the water of the well. In all the cases wherein pulling out the entire water of the well is compulsory but pulling out the whole is not feasible, it will be sufficient to pull out two hundred average-sized buckets of water.
If an animal like cat or hen13 dies in a well, then pulling out forty buckets of well-water is sufficient. If an animal like sparrow or rat dies in a well, pulling out twenty buckets of water will be enough. When the compulsory quantity of water has been pulled out of the well, the well becomes purified as do the ropes, buckets and hands of the persons who pulled out the water.
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A well does not become filthy if dung of animals like horse, donkey, camel, goat, deer, cow, etc. In that case, the well-water becomes filthy. If a dead and swollen-up animal body is discovered in a well and nobody knows when it fell14, it will be ruled that the well-water has been filthy for three days and nights.
So all Salahs offered during this period with ablution from this water will have to be repeated. If this water has been used in this period in bathing and cloth-washing, then the concerned persons should take bath once again and rewash those clothes with pure water. If a dead animal is found in a well before it swells up and it is not known when the animal actually fell, then it will be ruled that the well-water has been filthy for a day and night.
The Salahs offered in this period will have to be repeated.
I teach you that when you go for relieving yourself, you should not face the Holy Ka'bah, nor should you turn your back towards it, nor should you cleanse you filth with your right hand. Whoever intends to relieve himself either from urine or excreta should observe the following etiquettes: 1.
He should go far away from the eyes of the people till no one is able to view him nor hear the sound of what comes out of his body nor smell the odor. He should select a soft and low ground for easing himself so that urine droplets may not fly back towards him. A person who intends to relieve himself outside his house in the open should recite this supplication when he starts tucking up his garments and before his private parts are revealed. When going to the washroom, he should first enter his left foot and when coming out, he should first put out his right foot.
His sitting posture during relieving should be such that he puts more weight on his left foot. This posture is more helpful in discharging the excretion. He should cover his head at the time of relieving himself and cleansing. He should not urinate in a hole in the ground as it is possible that there might be some reptile in the hole to hurt him. He should not urinate nor relieve himself on road or in a graveyard. He should not urinate or relieve himself in a shadow16 wherein people usually sit.
He should not urinate or relieve himself at a place where people gather for conversation. He should not urinate or relieve himself under a fruit-laden tree. It is detestable for a person engaged in relieving himself to talk unless necessary. If he sees a blind man walking towards a pit and fears that he might fall into the pit, it will be compulsory for him to call out and guide the blind man.
It is detestable for him to recite the Quran or a remembrance formula while engaged in the act of relieving himself or cleansing his filth. Urinating or relieving oneself in a small-quantity, stagnant water is strictly prohibited. Urinating or relieving oneself in flowing water or large-quantity, stagnant water is undesirable. Urinating in a bathroom is detestable. Urinating or relieving oneself near a well, river or pond is detestable.
Cleansing oneself with the right hand without any necessity is detestable. Urinating in standing posture without necessity is detestable as the droplets of urine might fly back to his body or garments. Cleansing is clearing of the external organ for urine17 or excreta18 after relieving oneself from urine or excreta, no matter whether the cleaning takes place with the help of water, gravel or something else.
Istibra is necessary before cleansing. Istibra is expulsion of whatever is left in the organ of urine or excreta till it appears overwhelmingly probable to the person that nothing remains in the organ.
If a person has a particular habit for achieving this, he should follow that, like standing, walking, hitting the ground with a foot, clearing the throat by hemming, etc. There is some detail in the rulings for need of cleansing: When filth oversteps the organ of urine or excretion and gets larger than a dirham19, washing it with water becomes obligatory20 and Salah is not permissible in its presence. When filth oversteps the organ and is equal to a dirham, washing it with water is compulsory.
When filth does not overstep the organ21, then cleansing is traditional. In cleansing, it is permissible to use water alone. Similarly, it is permissible to use only gravel or anything similar to it as long as the overstepped filth does not get bigger than a dirham. But washing with water is better. The most preferred way is to first mop it up with gravel or a similar thing and then wash it with water as this would clean more efficiently. Compulsory Wajib : An act whose essentiality is established by an evidence in which there is a bit of doubt.
For example, the evidence is from a tenable source, or the evidence is from an incontrovertible source like Quran, Mutawatir Hadith but its words allow for two or more interpretations.
But as far as practicing it is concerned, there is no difference between obligatory and compulsory. Limiting oneself to two gravels or only one gravel is permissible if that is sufficient for cleaning the organ.
When one has finished mopping up with gravel, he should first wash his hand and then the organ with water. He should thoroughly clean the organ till the odor almost vanishes. Upon completing this cleansing, he should wash his hand and thoroughly rub it till the malodor is finished. Filth: It is the state of a human body, garment or place which is disgusting to the Shari'ah and as a result, the Shari'ah commands the person to undertake purification from that state.
There are two kinds of Filth: 1. De jure filth 2.
De facto filth 1. De jure filth It is the state of a person in which Salah is invalid. There are two kinds of de jure filths: 1. Major de jure filth It is the state of a person in which taking bath is compulsory and Salah offered in this state is invalid. Similarly, recitation of the holy Quran in this state is impermissible. Salah in this state is not permissible but oral recitation of the holy Quran is permissible.
De facto filth It is the solid or liquid filth keeping away from which is compulsory for a Muslim and if some of it sticks to his body, garment etc. There are two kinds of de facto filth too: a Severe filth b Mild filth a Severe filth Severe filth is the thing whose filthiness has been established by an incontrovertible evidence in the Shari'ah.
Similarly, if the points of circumcision of male and female genitals touch each other, both the man and the woman enter into this state. Spilled-out blood 3. Wine 4. Flesh and skin of a dead animal 5. Urine of a flesh-inedible animal 6. Excreta of dog 7. Excreta and saliva of a carnivore 8.
Droppings of hen and duck 9. Anything whose emission out of the human body leads to invalidation of ablutionary state.
Rulings of severe filth: Severe filth is excusable if it is smaller than or equal to a dirham. Examples of mild filth: 1. Horse urine 2. Urine of a flesh-edible animal like camel, cattle, goat or sheep. Droppings of a flesh-inedible bird Rulings of mild filth: Mild filth is excusable as long as it is not in large quantity.
Large quantity is estimated to be a quarter of the body or garment. Miscellaneous rulings Droplets of urine having the size of a needle-eye is excusable. If a wet garment is spread over a dry, filthy ground and the ground gets wet due to the garment, then if the effect of filthy is not visible on the garment, it will not be filthy. If a dry, pure garment is wrapped up in such a wet, filthy garment from which water does not drop on wringing, then the pure garment will not become filthy.
If he has the means, he is should offer Salah after eliminating it. If the effect of filth is not apparent on the garment, it will not become filthy. Purity from a visible filth like blood and excreta is obtained by eradicating the body of filth by washing. The washing should be done as many number of times as required to eradicate the filth.
However, if the trace of filth in the form of color or odor remains on the garment and removing it is very difficult, then there is no problem. Purification from non-visible filth like urine is obtained when the garment is washed thrice and wringed each time in such a way that water stops dropping.
It is necessary that each time new, pure water is used. De facto filth is removed from body and garment with water or any liquid capable of removing filth, like vinegar and rose oil. Ablution with vinegar, rose oil and the like is not permissible. Shoes and thick socks are purified by washing.Similarly, if the person performs Tayammum intending to recite the holy Quran when he is in a state of minor de jure filth, it will not be valid for him to offer Salah with this Tayammum because though Quran-recitation is a worship done on purpose, it is valid without Ablution.
Purification is the foundation of worships, so Salah is invalid without Purification. Shaykh Abdul Hameed Rahmani. Shaykh Jasim Al Aeynati. Bathing is Desirable on the following occasions: 1.