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FOREWORD TO SIMPLIFY
I begin my words in the name of Allah, the Merciful and the Womb.
Praise be to Allah, to the prophet Muhammad of the hereafter, and to His blessings.
Nimet-i Islam was written by its author Mehmed Zihni Efendi in 1309 (H.) 1892 (M.) and published in 1323/24 (H.) 1905/6 (M.).
As the author stated, the books that embodied the work are Meraku'l-Felâhve Tahtâvî Hashimi,which was written for his evil with his book Nûru'l îzâh.
The issues taken from these books were flattened by the author in the form of text, and transfers were made from many intellectual sources in footnotes attached to them.
As it is known, the original work is in Ottoman. However, in many footnotes, various issues have been explained in Arabic, although at first glance, the belief that anyone who knows Os-manlIca can understand the original book, it is a fact that it is necessary to understand this book, especially today, both because of the feature we have just recorded and because the work has been written on a subject that requires complete expertise.
At the beginning of writing this work, we learn from the statements at the end of the 28 authentic parts that the author wrote in the form of introductions how he started writing the book:
"The writing of this section was completed after Friday on the 28th day of zilhicce month of 1309 (H.) 1892 (M.) with the hamdi of Allah.
Cenab-i Flak has given me the grace to write this part in 4.5 days from the summer days. I did my work in the summer house opposite the Redtoprak mosque in Uskudar, where I founded a beautiful mosquito net made from a multiplicity of siv-risinek. I'm a sinner; The Mind of Mehmed, who is in need of my Lord, who is very rich, wishes that Allah (c.c) may help him and be his guardian with his enriching blessings. May Allah salute our Lord Mohammed (pbuh) and all prophets.
Praise is to the Lord of the worlds." 1)
[1] Since we took these statements of the author here, we also did not receive them at the end of the akaid-related section in order not to challenge the repetition.
Author's Scientific Personality:
In order to reveal the scientific personality of the deceased M. Mental Master, a separate research and independent writing are needed. However, it should be stated that only those who debate his Blessing-i-Islam will not be quick to understand that they are facing a mighty scholar.
The best things that mortal people will do about them are the works they have left behind.
The deceased also has valuable works in Turkish and Arabic in various fields, such as gi-bi, Buhârî and Muslim's Sahîh, as well as unforgettable services in the form of adding dates and notes during the publication of eternal books.
In the history of 1315 (H.), which is in the hands of the scientific community today, the copies of Istanbul Mat-baa-i and Acirc; Sahîh-i Buhârî printed in mirede; and Sahîh-i Muslim copies published in the same place in 1331 (H.) are the remembrances of the deceased as a relic and admission.
There is no doubt that Mehmet Mental Efendi performs valuable services in the field of religious sciences. One of these services has been provided through Nimet-i Islam.
It has been 80 years since Nimet-i Islam was first published. Ese-rin's edition with the letters of the Quran has been repeated several times. At the end of the cultural movement-ri that occurred in the period since the first edition of the work, such a situation has arisen that there are not even those who can read, let alone those who understand the original book.
The openness between the author's expression and the scientific level and the level of some of today's generation, even those engaged in religious sciences, is too narrow to call a chasm.
If the 25 years of life in time are calculated as a generation, three generations have passed from the author to the present day, and the fourth generation has begun to form.
Especially if the changes in the language spoken during this period are taken into account, it has been a necessity for this precious work to be subjected to an arrangement and simplification in the language spoken today.
Before we started to simplify this book, this was the book of Nimet-i Islam, which was simplified by three separate people in the market. In addition, during the continuation of our work, this number increased to four with the printing of another simplification work.
In this case; So once again, the question of why the same thing is being done may be a memory. In order to answer such a question, I would like to state that there are some shortcomings in all copies of Nimet-i Islam, which have been simplified and printed.
There is no doubt that we appreciate the work that was done before us and we commend and congratulate those who contributed. However, we should state that there is a great lack of arabic notes in the first and second of these in order of ta-rih. Thirdly, published in 1978, it has the above feature despite the claim that the simplifying is complete and complete. In terms of giving an idea, it is enough to say the following hu-susu: In the original, there were 55 footnotes in the Prostration and Friday's Decency bets, while the number of footnotes in the simplification was 40.
Again, when it was published in 1980, there are phrases that were found in the original but were not included in the simplification.
Our purpose in mentioning them is not to claim that the perfect is the best, the best is made from our ta-shelf. Here it is useful to repeat a fact expressed by H. Basri Torbay mer-hûmun. The master says: "The works of science and such works, which are of interest to our fellow religions, are common. In them, every scholar has a right to share. Binâenaleyh, I sincerely refute not the veiling of conspicuous mistakes and wrongs, but the brotherly humane warning. That's the only way the artifacts mature." *2)
He reiterates this wish of our master, expressing that we are open to constructive criticism from scholars and our brothers and sisters who are interested in matters.
This Nimet-i Islam, which we offer by simplifying, contains the following characteristics:
1- The source of all the verses in the book and all of the hadiths except for a few is shown.
2- While the Arabic poems in the book were sculented, the poetry feature was sweat-ceme without spoiling it.
3- As a language, expressions in the simplicity that everyone understands were used and efforts were made to make the benefits of the work to a minimum.
I believe that this work will transfer this valuable work of the deceased to as many new generations as possible.
Things to Remind Readers:
a- The copy we are based on simplification is the copy published by photocopy in İs-tanbul in 1398 (H.) 1978 (M.). Previously, each book (chapter) was numbered in its own right in copies printed with the letter of the Quran. The copy that we simplified has been numbered continuously from start to finish and is the full 1466 owner of the work.
Throughout the book, we took the places that were in parentest in the original, in simplification, to the end of the original brackets to prevent them from mixing with the places expressed by us in parentticals, M.Z.; we put the S. sign at the end of the other pa-rantez!*).
The author used the Arabic word for some words between sentences and gave the Turkish equivalent in parentest. For example, in the original (p. 800, footnote 1) he stated in parenttical (washed) after passing/'/. There are many examples of this. So we used this procedure in places. In this case, since the expression in the paren-thesis is a single word and is mostly the meaning of the pre-parenthesis word, we did not see the need to put the signal indicating whether that word was used by the author or by the simplifyer.
b- It is not enough to say which verses the book is actually in and to point out that some hadiths are in books such as Buhârî, Muslim and Abu Dâvut.
From start to finish while we simplify the work; We showed the verses in the work and the verse numbers in the surah. We also pointed to the place of the hadith sheriffs in the book in the kay-naks by specifying the volume and owner numbers.
When stating the location of the hadiths in the Sahîh of Buhârî and Muslim, we also gave the kitâb and bâb numbers many times, taking into account the difference in the bass-making. However, we were unable to show the source of three or four of the evidence expressed as hadiths because there was not enough opportunity in our hands. Again, for this reason, we had to resort to intellectual sources while showing the location of some hadiths.
c- Since müelif is a person who knows arabic language and literature well, he made statements about the language (lunatural) at the beginning of most departments or as the relationship fell, and thus included many poems in his book.
We preserved all of these poems in simplification. Regrettably, it is not possible to find all of these poems and footnotes in any of the simplified copies of Nimet-i Islam that have been published so far.
The way we kept the poems in the form of poems was not in the form of prose, but in the form of shi-ir. We're not a claim in a poem or a poem. Our purpose in doing so was to simplify the original taste of poetry as much as possible.
Power is a job. Especially if this terceme is made in a very rich language such as Arabic and the piece of poetry is the one that is made, it becomes more difficult.
The purpose of mentioning these poems in the book by the author has often pointed to the way or meaning of a word of Arabic origin. In the case of terceme, the absence of the Arabic original of the word is as if this purpose has disappeared. However, no place has been left that has not been simplified without necessity and justification to ensure that the work is fully simplified.
d- I consider it my duty to draw attention to a point here. As follows: In some parts of the book, during the expression of the provisions, phrases such as "Zâhirürrivâye bu-dud" Zâhirürrivâye such as11 are mentioned. It's a fictiation, it's not a word. Would it be a mistake if it was designed to simplify? In a previously simplified copy of ni-tekim, it was called "The zahiri of the legend" in one place and "Open narrative" in one place.
It is known to those who are engaged in the science of fiqh that the intellectual views, fatwas, and scientific wealth of Imam Azam Abu Khanfe's holiness have spread to the scientific world through the imam Mohammed, who is mostly of the disciples.
Imam Mohammed's; Mebsût (Rebel), Câmiu's-Sagîr, Câmiu'l-Kebîr, Si-yerru's-Sagîr, Siyeru'l-Kebîr and Ziyâdât mentioned issues mentioned by imam Azam. The issues in these books are called "Zâhirürrivâye".
If this term is used for an issue in the dynastic sect, it means that it was mentioned by imam Azam in one of the books mentioned by the imam Mohammed.
These books were collected by al-Hakim Mohammed b. Ahmed b. Abdullah Abu'l-Fadl al-Mervezî in a work called al-Kafî, and were later published in 30 pieces by Sham-sü'l-Eimme Serahsî.
e- The purpose of the word "author" used in places, M. Mind Efendi's performance-des Şürünbilâlî, in our statements M. Mind is the deceased himself.
f- There is a common pedestal in the fiqh. In today's language, this principle is "To judge on something is part of the way in which you imagine and shape that thing in the mind."
This pedestal has always dominated our work, and the possibility that those who read this book can think about the issues in their minds is targeted.
As a matter of fact, if very few complicated issues are excluded, we can say that the whole book has become understandable.
Nevertheless, we advise our readers to resort to the zealot who is engaged in the fiqh if they do not understand some issues, acting on the idea that not everyone is engaged in intellectual matters and therefore the fiqh me-seles cannot be easily understood by everyone.
I give numerous praises to my Lord, who has given me the job of simplifying the work called Nimet-i Islam and made it possible. As I leave my readers alone with the work, I ask for the blessings of the Almighty, and I ask for the consent of The Holy Right for myself and all my Muslim brothers and sisters.
16.10.1988 Dr. Mustafa Ozcan (Aksekili)
Contents
HACI MEHMET ZİHNİ EFENDİ 17
Dog Tag and Family 20
Mission Life 20
Moral Structure 22
News of the Passing of Grand Master Haji Mental Efendi 23
Works 24
FOREWORD TO SIMPLIFY 32
Input
ISL and Acirc; M BELIEFS 41
RATIONS OF FAITH 41
4- Faith in God 42
5- Faith in angels 42
6- Faith in Books 42
7- Faith in Prophets 43
8- and Acirc;hirete faith 44
9- Faith in Destiny 44
ISL and Acirc; M'S BUILDING 45
1- Praying 45
2- Fasting 49
3- Zakat 49
4- Hajj 50
BENEFITS OF BEING A MUSLIM 51
AHK and Acirc; M-I OFFER 53
10- Suppose 54
11- Vacib 55
12- Circumcision 56
13- Obsessive 56
14- Mubah 56
15- Haram 57
16- Mekruh 57
17- Mufti 58
CLEANING BOOK
THE WATERS; TERMS AND CONDITIONS 63
Parts of Absolute Water 64
5- Clean and Clean Water 64
6- Clean, Clean but Mekruh Water 65
7- Clean but Non-Clean Water 65
8- Unwashed Water 66
9- Busy (Suspected Clean and Clean) Water 69
Comparative Water Parts 69
a) Actually Comparative Water 69
b) Water That Is Not Actually Comparative 69
1) Fully Mixed Water 70
2) Foreign Matter To Be More Than Water (Water Winner)
Water Mixed for 70
Scraps 72
1) Both Clean and Clean Oian Now 72
2) The Dirty One Is Now 72
3) Clean and Clean but Mekruh Is Now 72
4) Busy (Suspicious) Now 73
Taharri / Research 74
Wells and bdquo; 76
Dirty and Cleaning 76
Ist, Istibra, Istinkâ 83
Toilet Literary 84
PROVISIONS OF THE UNITED STATES 85
Terms of Ablution 86
Ablutions 87
Complementary Provisions on Ablution 92
Ablution circumcision 94
Abdestin Edebleri 102
Abdestin Mekruhs 106
Ablution Qualifications (Features) 107
A- Hypothetical Ablution 107
B- Vacip Of Ablution 108
O-mendup Abdest 108
Things That Spoil the Ablution 110
Things That Don't Break The Ablution 114
GUSUL 116
Presumably Gusul 116
Guslün Circumcision 119
Guslün Edebleri 120
Guslün Mekruhs 121
Gusul 121, Circumcision and Obscenist
TEYEMMÜM 124
Circumcision of teyemmum 132
Things That DisruptEd My Teyemm 137
MESH ON ECSTASY 138
Terms of Meshin 141
Meshi Disrupting Things 144
Mesheing on The Likes of Wood and Cloth Bandages 146
WOMEN'S EXCEPTIONS 148
Remembrance 148
Nifas 149
Consultation 160
What's Forbidden in the Case of Remembrance and Nifas 151
Things That Are Forbidden to The Jinn and Abdestsize 157
PROVISIONS OF APOLOGY AND DISABILITY 158
PIS THINGS AND CLEANING WAYS 161
Nacis (Dirty) Things 161
Cleaners 169
18- Washing Cleaning 170
19- Wipe Cleanup 174
20- Dry cleaning 175
21- Carving Cleaning 176
22- Cleaning By Turning Into Something Else 176
23- Digging Cleaning 177
24- Exoneration by Tanning (Dibâgat) 177
25- Cleaning by Vinegaring or Vinegaring 178
26- Cleaning with Strangulation 178
27- Scrubbing Cleaning 179
28- Rubbing Cleaning 180
29- Enter cleaning 180
30- Cleaning by Losing and Retracing Water 181
31- Cleaning by Making a Transaction (Saving) in Part 181
32- Cotton Removal 182
33- Cleaning by Draining the Well 182
34- Fire Cleaning 182
35- Cleaning with Boiling 182
36- Cleaning part by washing 183
37- Carving Cleaning 184
Some Cleaning Issues 184
Things That Are Considered Clean and Not Considered Clean in Animals 186
PRAYER BOOK
HYPOTHETICAL PRAYERS 191
Prayer Times 196
Exceptional Times 205
Mekruh Times 211
PRAYER AND RESIDENCE 217
CONDITIONS AND CONDITIONS OF PRAYER 230
Details on The Conditions of Prayer 256
Where is Avret Local? 259
NAMAZIN VACİpS 265
CIRCUMCISION OF NAMAZIN 279
NAMAZIN EDEBS 290
292
IMAMLIK, SIDE CONGREGATION NAMAZI 300
Conditions for Compliance 304
Situations That Prevent Participation with the Congregation 315
Regulation of The Most Worthy and Ranks to Be Imams 317
Regulation of Ranks 324
Issues of Whether the Congregation Will Comply with The Inn 326
Virtue of Prayers After Prayers
and How It Happened 328
Deterioration of Ablution in Prayer 331
invasion 336
Employment 337
Müdrik 337
Divine 337
Mesbuk 338
Isnâ Assyriya Issues 340
THINGS THAT BREAK NAMAZI AND DO NOT BREAK 342
Things That Disrupt Prayer 34 2
Zelletu'l - Profit 361
Things That Don't Disturb Prayer 363
Mekruhs of Prayer 365
Non-Mekruh Things for Anyone Praying 381
Preventing The Sure and The One Who Prays From Passing By 383
Things That Require Quitting Prayer, That Make It Permissible
and Delaying Prayer Is Permissible 384
Provision of Non-Praying 386
VİtR NAMAZI 388
Interpretation of the Kunut Prayer 389
Showcase Congregation 392
NAFİLE NAMAZLAR 395
Muekked and Informal Circumcision 395
Other Futile Prayers 401
a- Tahiyyetu'l-Masjid Prayer 401
b- Prayer for Abdest Sukru 402
e-bird Prayer 402
d-Teheccord Prayer 402
e-istihare Prayer 403
f- Hajj Prayer 404
g- Prayer of The Rosary 405
h- Prayers to Be Evaluated at Night.... 4 06
Performing Futile Prayer by Sitting or On a Mount 409
Farz and Vacibi On Passenger and Mahmil 412
Praying on Board 414
Teravih prayer 416
Number and Construction of Teravihin 418
Praying Inside and Above the Kaaba 420
PASSENGER NAMAZI 422
Provisions of the Journey 425
Homeland and Varieties 429
38- Homeland 429
39- Homeland 429
40- Vatan-ı Suknâ 429
PATIENT NAMAZI 433
438 on the 'Consultation' of Prayer
ACCIDENT OF PAST PRAYERS 441
IDR and Acirc; K-I FARIZA-HYPOTHETICAL 452
SEHV PROSTRATION 463
Doubting in Prayer 475
TLAVET PROSTRATE 477
Thank God Prostration 484
FRIDAY NAMAZI 485
Terms of Friday's Vacip 487
Conditions for Friday's Authenticity 488
Sermon 490
A- Terms of Sermon 491
B- Circumcision of the Sermon 4 9 2
C- Friday's Decency 493
PROVISIONS OF HOLIDAYS 498
Vacips of The Holidays 498
Mendups of The Holidays 498
Eid Prayer 500
KF NAMAZI 504
RAIN PRAYER 505
HORROR NAMAZI 507
PROVISIONS OF FUNERALS 509
Action to Be Taken against a Dying Person 509
Washing the Dead 511
Shrouding the Dead 515
Funeral Prayer 517
Burial of the Body 526
Tomb 529
Suggestion 534
Construction of Telkin 534
Ta'ziyet 535
What to Do To Anyone Who Died on Board? 537
Tomb Visit 537
CITY PROVISIONS 539
FASTING BOOK
INTRODUCTION 543
Meaning of Fasting 543
Cause of Fasting 544
Fasting 545
Provision of Fasting 545
Adjective of Fasting 549
FASTING 552
Making, Determining and
Fasts With No Intentions 552
555
Day of The Day 562
Fasting on a Day of The Day 562
THINGS THAT END FASTING AND THEIRS
REQUIRED 565
THINGS THAT DON'T BREAK THE FAST 566
BREAKING THE FAST AND KAZ and Acirc; WHAT YOU NEED 570
BREAKING THE FAST AND BOTH KAZ and Acirc; AS WELL AS KEFF and Acirc; THINGS THAT REQUIRE RETİ 577
KEFF and Acirc; REJECTION AND THE THINGS THAT BROUGHT IT DOWN 581
Keffâret 581
KEFF and Acirc; THINGS THAT LOWER RETİ 584
FASTING OR NOT 586
Things That Are Fasting 586
Fasting Non-Mekruh Things 586
Fasting Things 587
APOLOGIES FOR NOT FASTING 589
Fasting Issues 595 from Our Elgaz-ı Fiqhiyye
Fasting 596
FASTING AND PUSHING and Acirc; WITH THE VACIP OF THE SERVANT HIMSELF LIKE F
L and Acirc; ZIM THINGS 598
Provisions of the Nezrin 601
603 from Our Elgaz-ı Fiqhiyye
ÎTİK and Acirc; F 604
FITIR CHARITY 612
ZAKAT BOOK
INTRODUCTION 617
MONEY ZEK and Acirc; TI 625
ZEK and Acirc of TRADE GOODS; TI 626
ZEK and Acirc of ANIMALS; TI 629
Intelligence of Camels 631
The Intelligence of Shallows 632
Intelligence of Sheep and Goats 632
ZEK and Acirc; WHERE TO GIVE TIN 635
641 from Elgâz-ı Fiqhiyye
Examples of Fatwa Books 641
PILGRIMAGE BOOK
INTRODUCTION 645
Hajj-Related Phrases 645
41- Hajj and Umrah 645
42- Mekkî- and Acirc;fâkî 646
43- Types of Hajj: Breaker, Dividend', ifrâd 646
44- Iram-Halk-Taksir 647
45- Telbiye 647
46- Mevâkît 648
47- Beyt-i Muazzam or Kaaba-i Mükerreme 649
48- Tavaf and Meâf 650
49- Idtiba', invasion, Remel 652
50- Sa'y 652
51- Hervele 653
52- Vukû 653
53- Remy-i Cimâr 655
54- Eyyâm 655
55- KhedveHare m 656
56- Mash'ar-i Haram 656
MATTERS OF PILGRIMAGE 657
HACCIN VACİpS 664
CIRCUMCISION OF PILGRIMAGE 666
Hajj Edebleri 668
Prohibitions of Pilgrimage... 669
PHASES OF PILGRIMAGE 669
COLLECTIVE LOOK AT THE WORK TO BE DONE IN THE PILGRIMAGE 671
Breaker Pilgrimage And Dividend' 678
Umrah 680
Fevat-Fesâd-ihsâr and Its Provisions 681
PILGRIMAGE MURDERS 682
SACRIFICED IN PILGRIMAGE (HEDY) 687
PILGRIMAGE TO SOMEONE ELSE 689
MEDINA-I MÜNEVVERE VISIT 697
ADDITIONAL BOOKS IN THE PILGRIMAGE BOOK 707
HUNTING BOOK 707
Property Realization 708
The Latrine of Eating 708
ZEB and Acirc;IH BOOK 715
Animals to Strangle 715
Meat-Ined Animals 717
UHDİye BOOK (VICTIM) 718
AKÎKA ISSUE (VICTIM) 723
Nİk and Acirc; H BOOK
INTRODUCTION 725
MÜN and Acirc; KEHAT VE MÜF ve Acirc; RAKAT MARRIAGE AND DIVORCE 725
Multiple Marriages and Divorces 728
CIS and Acirc; BU'N-Nİk and Acirc; H MARRIAGE BOOK 731
Nİk and Acirc; HTA VEK and Acirc; LET AND FUZÛL'S CONTRACT 737
MUHARREM and Acirc; T (Women Who Are Forbidden to Marry Themselves) 740
Vİl and Acirc; ENOUGH 750
BÜLÛG VE ve Acirc; ZAD JUDGMENT 754
Bulûğ Muhayyer 754
and Acirc;zad Muhayyer 755
KEF and Acirc;ET 757
MEHR 760
Mehr-i Musil and Mehr-i Mussemmâ 761
Upfront and Deferred Mehr 763
Duhûl and Halvet 766
Mehirde Müvûzaa - Repetition and Savings 769
CHAPTER 772
KİKİN Nİk and Acirc;HI 775
K and Acirc; THE NCC and Acirc; HLARI 779
KAS M 786
WIFE HUSBAND RIGHTS 789
Cover-Up in Islam 790
ALIMONY 792
DIVORCE (TAL and Acirc; K) 798
TYPES OF DIVORCE 802
A- Sunni and Bid Divorce 802
B- Ric'î-Bâin-Sarîh and Kinâye Divorce 802
57- Yellow Words and Their Provisions 805
58- Words and Their Provisions 806
C- Ric's Divorce and His Judgment 809
D- Bâin Divorce and His Judgment 812
Big and Small Brain 812
Hülle 813
DIVORCE ÎK and Acirc;I 816
RECIPE FOR DIVORCE 817
BINDING TO A CONDITION OF DIVORCE 820
Some Matters 824
MUH and Acirc; LAA 826
DIVORCE OF THE FUZÛL 830
PATIENT DIVORCE 831
ISTISN and Acirc; 832
ÎL and Acirc; 834
BOOK OF FEED 839
Parts of The Oath 839
ZIH and Acirc; R 845
LI and Acirc; N 850
Surah 854
AN and Acirc;NET, Cİb and Acirc; B OR HIS and Acirc; SEPARATION FOR THE REASON 855
IDDET 857
Types of Bets 859
Mixing Claims 864
Alimony of Claim 866
İdâd Or ihdâd 867
Fatwa Examples 869
Men's claim 869
HID and Acirc;NE 870
NESEBİN SÜBÜTU AND ISIL and Acirc;D 874
DAİYY 879
LAKÎT 880
MILK ABSORPTION KIT and Acirc; BI 881
Some Issues Taken From Fatwa Books 889
ALPHABETICAL IDEA OF SUBJECTS 892
