The Prayer of The Two Eids: Durur-ul Bahiyah fi Masaa’il Fiqhiyyah by Imam Shawkani

Durur-ul Bahiyah fi Masaa’il Fiqhiyyah by Imam Shawkani

Chapter: The Prayer of Two Eid

 It is two rak’ah: In the first rak’ah (there should be) seven takbeerat before the recitation (of Surah Fatihah): In the second rak’ah, (there should be) five takbeerat before the recitation as well.[1]

Speech is delivered after prayer.[2]

It is recommended in the Eid prayer to:

• Adorn oneself and be welldressed[3]
• Offer prayer outside one’s city, town, or village (i.e. at or beyond the outskirts of one’sarea).[4]
• To take another path (whenreturning).[5]
• To eat before leaving home to prayer in Eid Al-Fitr but not in EidAl-Adha.[6]
• Its time starts after the sun rises to an altitude of a spear until the[7]
• There is no Adhan (call to prayer) Iqaamah (call to stand for prayer) in[8]

Ad-Durur Al-Bahiyah fi Masaa’il Al-Fiqhiyyah – The Book of Divorce (Part 2)

Chapter 1: On Al-Khula’ (Separation of a couple with compensation for husband)

Al-Khula is when the husband parts with his wife at her discretion. In this case she does not return to him via mere retrieval. Parting is permissible regardless of the amount of compensation as long as the amount does not exceed the original jointure.[1] Consent is obligatory between the two over the parting.[2] However, it can be undertaken by the ruler parting between them and it is a Faskh (i.e. a cancellation of marriage). The period of this separation is one menstruation.

Ad-Durur Al-Bahiyah fi Masaa’il Al-Fiqhiyyah – The Book of Divorce (Part 1)

Book of Divorce

It is permissible for one who is liable to the obligations of Islam and is free to act voluntary even if divorce was due to mere jest[1].

It is permissible to divorce in the case of woman who is in the state of purity wherein her husband did not have sexual intercourse with her. It is unlawful to divorce her in the period (of menses), but he is allowed to do so during pregnancy.[2] However, it is forbidden to undertake divorce in a manner other than the prescribed above.

Ad-Durur Al-Bahiyah fi Masaa’il Al-Fiqhiyyah – The Book of Marriage (Part 3)

Chapter 3: The rules of dowry and relations with wives

Paying a dowry is obligatory[1] but it is disliked to exaggerate its amount.[2] It is valid and acceptable if the dowry is only a ring of iron or teaching the Qur’an[3].

One who marries a woman without mentioning the amount of dowry should give her a dowry equal to a dowry that had been paid to any of her female relatives if he co-habits with her. It is recommended to give some of the dowry before intercourse with the wife.[4] The husband’s relation with his wife must be good and mannerly.[5] The wife must show obedience and servitude.[6]

Ad-Durur Al-Bahiyah fi Masaa’il Al-Fiqhiyyah – The Book of Marriage (Part 2)

It is also forbidden to betroth upon another’s betrothal.[1] It is permissible to look at the betrothed woman.[2] No marriage is valid without a guardian and two witnesses[3] unless the guardian is intending to prevent the woman from marriage[4] or is non-Muslim. It is permissible for each husband and wife to authorize someone to contract the marriage even if it were one.[5]

Ad-Durur Al-Bahiyah fi Masaa’il Al-Fiqhiyyah – The Book of Marriage (Part 1)

The Book of Marriage

Marriage is legitimate and advisable for one who is able to marry.[1]

It is obligatory upon one fears committing a sin.[2]

Tabatual (celibacy) (i.e. to abstain from marriage so as to devote oneself to worship) is not permissible[3] unless one is not able to shoulder the obligations of marriage.[4]

Ad-Durur Al-Bahiyah fi Masaa’il Al-Fiqhiyyah by Imam Shawkani (Kitab As-Salah Translated: Ch 1 – Ch 2 Fully referenced with the ahadith)

Ad-Durur Al-Bahiyah fi Masaa’il Al-Fiqhiyyah (The Crystalline Gems Of Islamic Jurisprudence) by Imam Shawkani (Kitab As-Salah Translated: Ch 1 – Ch 2 Fully referenced with the ahadith)

The Book of Prayer

Chapter 1: The Times of Prayer

The time of the Noon (Dhuhr) prayer starts once the sun passes the meridian. Except for the shade of postmeridian time. The period Noon prayer ends when anything and its shadow are equal in length. This timing indicates the beginning of the evening (Asr) prayer. It is the time of the afternoon prayer as long as the sun is white and clear. The start of sunset (Maghrib) prayer time is sunset. The end of it is the disappearance of the twilight. This in turn indicates the start of the night (Isha) prayer, and its end is midnight.

The beginning of dawn (Fajr) prayer time is when the dawn breaks. It ends at sunrise.[1]

Whoever missies a prayer due to sleep or forgetfulness makes it up upon waking or remembering.[2] As for one who had an excuse and was able to pray a rak’ah (a unit of prayer) then he has offered such prayer with the group.[3] Timing is obligatory.[4]

Ad-Durur Al-Bahiyah fi Masaa’il Al-Fiqhiyyah (The Crystalline Gems Of Islamic Jurisprudence) by Imam Shawkani

Ad-Durur Al-Bahiyah fi Masaa’il Al-Fiqhiyyah (The Crystalline Gems Of Islamic Jurisprudence) by Imam Shawkani (Kitab Tahara Translated – Ch 9: Fully referenced with the ahadith)

Chapter 9: Menstruation

As for menstruation, there are no clear-cut guidelines for its minimum and maximum duration, whereby sound rules are satisfactorily met.[1] This goes for purity as well. Thus, if a female has a definite period of menstruation, she is to handle acts of worship accordingly.

Otherwise if it is not definite, she is to form judgements about her situation by resorting to comparison (specific pain or colour).[2]

However, menstrual blood is distinguishable in the sense that a female is said to be menstruating only when menstrual blood is observed. If she observes other than the menstrual blood, then she is said to be having the prolonged period of blood flow (usually called Istahaadhah). In the latter case, the female’s situation is similar to a state of purity, and all she has to do is wash off the blood and do ablution[3] for every prayer.

Ad-Durur Al-Bahiyah fi Masaa’il Al-Fiqhiyyah by Imam Shawkani (Kitab Tahara Translated From Ch 1- Ch 4)

Ad-Durur Al-Bahiyah fi Masaa’il Al-Fiqhiyyah (The Crystalline Gems Of Islamic Jurisprudence) by Imam Shawkani (Kitab Tahara Translated – Ch 1 to Ch 4)

Chapter 1: Water

• First, water is pure and as a Purifier. Water does not relinquish either of these two characteristics (purity and ability to purify) unless:

1. Its scent
2. colour or
3. Taste is altered as a result of an addition of Najasah (Impurities).[1]

•  (Secondly, if) there is an addition of a Tahir (clean, pure) substance that is added to it (water) rendering it to be unrecognized as (pure) water and (therefore) it is no longer correct to give it the term water.

Fiqh Series: Voluntary / Supererogatory Prayers – From the book ‘Ad-Durar Al-Bahiyah Fi Masaa’il Al-Fiqhiyyah’ of Imam Shawkani

Chapter: Supererogatory Prayers

Supererogatory prayers are:

1. Four before Dhuhr prayer and four after it[1]
2. Four before the Asr prayer[2]
3. Two rak’ah after Maghrib prayer, two rak’ah after Isha prayer and two rak’ah before fajr prayer
4. Prayer of Duha[3]
5. Night prayer and its Rak’ah are 13 at most[4], conclude with an odd-numbered Rak’ah (one rak’ah)
6. The prayer upon entering the Masjid[5]
7. The prayer for guidance (Istikharah Prayer)[6]
8. The two rak’ahs between the call for prayer (Adhan) and the call to stand for the prayer (Iqaamah)[7]

References: 

[1] Sahih: Umm Habibah (may Allah be pleased with her) said: Allah’s Messenger (peace and blessings be upon him) said, “Whoever prays four before Dhuhr and four after it, Allah makes him prohibited for the fire.” Recorded in Sunan Abu Dawud, Sunan At-Tirmizi, Sunan An-Nasa’i and Sunan Ibn Majah. Shaykh albani graded this hadeeth as being Sahih in his checking in Sunan At-Tirmizi.

[2] Hasan: Ibn Umar narrated that the Prophet (Sallallahu alayhi was sallam) said: “May Allah have mercy upon a man who prays four before Al-Asr.” Recorded in Sunan Tirmizi and he graded it himself Hasan Ghareeb.

[3] Sahih: A’ishah (May Allah be pleased with her) reported: The Messenger of Allah (SallAllaahu ’alayhi wa sallam) used to perform four Rak`ah of Duha prayer (at the forenoon) and would add to them whatever Allah wished. Recorded in Sahih Muslim

[4] Sahih: Narrated Ibn Abbas: ‘The prayer of the Prophet used to be of thirteen Rakat, i.e. of the night prayer’. Recorded in Sahih Bukhari

[5] Sahih: Abu Qatadah (May Allah be pleased with him)reported: The Messenger of Allah (SallAllaahu ’alayhi wa sallam) said, “When anyone of you enters the mosque, he should perform two Rak`ah (of voluntary prayer) before sitting.” Recorded in Sahih Bukhari and Sahih Muslim

[6] Sahih: Jabir bin Abdullah (RadhiAllaahu anhu) said the Messenger of Allaah (SallAllaahu alayhi wa sallam) used to teach us al-Istikharah (a prayer said for seeking blessings in carrying out a decision) for all matters, just like he used to teach us a chapter from the Qur’an, he would say: If any of you intends to undertake a matter then he should pray two Rakah other than an obligatory prayer then he should sayO Allaah I request of You with Your knowledge, and by Your Power I seek capability, and I ask of you of your great favour, since indeed You are the, One who is able while I am not, and You know and I do not, and You are the, One who knows the unseen. O Allaah if You know that this matter – here he mentions his need – is good for me in this world and for my living and for the matters of my Hereafter – or he said, for my affairs now and the future – then decree it for me and make it easy for me and bless it for me. And if You know that this matter is evil for me in this world and for my life and for the matters of my Hereafter – or he said, for my affairs now and the affairs of my future – then turn it away from me and turn me away from it, and decree goodness for me where ever it may be and make me pleased with it. Recorded in Sahih Bukhari

[7] Sahih: Narrated ‘Abdullah bin Mughaffal Al-Muzani: Allah’s Messenger said thrice, “There is a prayer between the two Adhans (Adhan and Iqaamah),” and added, “For the one who wants to pray.” Recorded in Sahih Bukhari