Mahnaj al Sālikīn (Path of the Wayfarer) is an elementary text in Fiqh and is primarily based upon the Ḥanbali school of thought. Written by the late Sheikh 'Abd al Raḥmān bin Nāṣir al Sa'adi (d.1376 AH), Manhaj al Sālikīn was written in a very simple and concise manner, avoiding the intricate and rare issues that the average person will not come across. It thus serves as an excellent beginning step for those who wish to learn about the major acts of worship (purification, prayer, funerals, zakah, fasting and hajj) as well as important transactions and dealings with other people, such as the rulings of trade, marriage, divorce and inheritance etc.Volume 1 covers the section of worship and volume 2 will cover the remaining chapters of the book. The Arabic text is included and has been placed parallel to the translation.

This slim volume presents a practical introduction to acts of worship according to the Hanbali school of Islamic law. The text comes from Shaykh Ibn Balban's Supreme Synopsis (Akhsar al-Mukhtasarat), a favorite introduction covering the full range of topics. The chapters of this volume cover purification, prayer, zakat, fasting, pilgrimage, and jihad. The text includes numerous explanatory notes to equip students for personal practice, and to prepare them for more advanced studies. This edition includes the Arabic text, its translation, and notes drawn from its commentaries-especially Shaykh Abd al-Rahman al-Ba'li's Kashf al-Mukhaddarat. This volume covers the first third of Shaykh Ibn Balban's Supreme Synopsis. Future volumes will cover the rest of the text.

one of Ibn Qayyim al-Jawziyya great books it revolves around the first chapter of the Quran, this book is the first part of three books. it reflecting this great scholar thinking, his views, and approach to spirituality.

The Hidayah has dominated the field of Islamic jurisprudence since the day it was written over 800 years ago. It has been the primary text used by Muslims jurist to issue authentic and reliable rulings on Islamic law according to the school of Imam Abu Hanifa (d 150H/767CE). The Hidayah commands such an authoritative position amongst the doctors of law that the knowledge of a scholar who has not read it is not considered reliable. It has been a standard text in the curricula of Islamic law schools since the 12th century. It was first translated into English by Charles Hamilton in 1791. Around 70 huge commentaries, some spread over more than a dozen volumes have been written on it. The number of explanatory glosses is in thousands. Comprehensive in content and conveniently organized, with the publication of this all previous works that discussed Islamic jurisprudence according to the Hanafi law become outmoded and soon fell into disuse. If revealed books are not taken into account, never has a book received so much attention as the Hidayah. This landmark publication of the Hidayah not only has been translated in its entirety for the first time but has been done so from Arabic, the language in which it was written. The author, Shaykh Al Islam, Burhan Al-Din Marghanani (d 593 AH/ 1197 CE) was considered to be the leading jurist of the Muslim world in his times. "The hidayah is justly celebrated as the most practical and useful summary compilation of Hanafi jurisprudence. It has been a standard text in the curricula of Islamic law schools since the 12th century. It was first translated by Charles Hamilton in 1791. A new translation into modern English has been long overdue. This translation by Imran Ahsan Khan Nyazee is both precise and straight forward. With his knowledge of Islamic law and jurispudence combined with his command of both the Arabic and English languages, he has conveyed the meaning of the original with great clarity. The hidayah is a dense work, intended for use in teaching Hanafi fiqh - it is a work that needs explication if its arguments are to be understood fully. This the translator has provided through this valuable notes" Dr Mohammad Akram Nadwi, research fellow, Oxford centre for Islamic studies, Oxford

Bidayat al-Abid wa Kifayat al-Zahid is a concise manual restricted to the acts of worship based on the jurisprudence of the highly regarded Imam Abu Abdullah Ahmad b. Hanbal. This publication offers the reader what is considered the first rung on the ladder to studying the Hanbali school in a side-by-side dual-language format with both original Arabic text and English translation. Topics include the most common issues pertaining to the rites and rituals of worship i.e. purification, prayer, funeral proceedings, alms-giving, fasting, pilgrimage, and also briefly touches on legal rulings and ethics of military service.

Muslims believe hadith to be an authority and explanation of the Quran. The task of preserving hadith was taken by Allah himself by means of the Sahabah, the Tabieen and then from generation to generation through unique discipline of hadith sciences. The Sahabah understood that the Prophet ( صلى الله عليه وسلم) was the final messenger sent for mankind and that the task of preserving his teachings would fall upon their shoulders. Prophet ( صلى الله عليه وسلم) instructed them to spread his teachings to those who were absent. They used to give great concern to sitting with the Prophet ( صلى الله عليه وسلم) to hear aḥadith from him as much as possible. They would tell each other what they had learnt from the Prophet ( صلى الله عليه وسلم). The Prophet ( صلى الله عليه وسلم) also warned them in strong words about narrating anything from him which is not authentic. At the same time, Prophet ( صلى الله عليه وسلم) had also warned, that it is a major sin to hide knowledge, whenever it is asked for. Prophet ( صلى الله عليه وسلم) did not restrict himself to giving sermons, he ( صلى الله عليه وسلم) also guided the Sahabah practically. Whenever they learnt anything from the Prophet ( صلى الله عليه وسلم) they spared no effort to bring it into practice. A Large number of the Sahabah wrote down ahadith and compiled Sahifas (booklets) after hearing them from the Prophet ( صلى الله عليه وسلم). A number of young companions devoted themselves to attaining knowledge and then passed it down to the following generations. Tabieen followed the example of Sahabah in preserving ahadith, for example, Urwah bin Zubair (nephew of Aisha), Nafi Mawla of Abdullah bin Umar and Thabit bin Aslam al-Bunani spent forty years with Anas bin Malik. Also, Amra bint Abdirrahman grew up with Aisha learning ahadith. Like the Sahabah, the Tabieen also collected and compiled ahadith in booklets which were incorporated in books by the next generation and most of those that survive today are in that form as part of other larger books like Musnad Ahmad, Saheeh al-Bukhari, Saheeh Muslim, four Sunan and so on. Scholars of ḥadith from the time of the Tabieen developed the science of al-Jarḥ wa Tadeel. This is the science of examining the narrations of different narrators to make a determination about their trustworthiness and thus authenticity of their narrations.

Ibn Rajab's essay Refutation of Those Who Do Not Follow the Four Schools advocates for the necessity of following Islamic scholarship in general, and legal scholarship in particular. A large portion of the essay covers the history of the development of Islamic scholarship and how the Muslim Community came to recognize scholars as the source for authoritative knowledge. Readers of the essay will notice that Ibn Rajab is engaging individuals who saw themselves as equal or superior to prior generations of scholars, free to cast aside scholarship and to reinterpret without any need for requisite skills and knowledge. Although written seven centuries ago, it might as well have written with today's reformers in mind.