Product Description

The new edition of the in-depth manual of Islamic law based on the Shafi'i school of thought, with a detalied index and commentary on specific rulings. 1,200 pages in an exceptional binding with Arabic and facing English text in two column format with occasional diagrams. 'Umdat al-Salik wa 'Uddat al-Nasik (Reliance of the Traveller and tools of the Worshipper) is a classic manual of fiqh. It represents the fiqh rulings according to the Shafi'I school of jurisprudence. The appendices form an integral part of the book and present original texts and translations from classic works by prominent scholars such as al-Ghazali, Ibn Qudamah, al-Nawawi, al-Qurturbi, al-Dhahabi, Ibn Hajar and other, on topics of Islamic law, faith, spirituality, Qur'anic exegesis and Hadith sciences. It has also biographical notes about every person mentioned (391 biographies) , bibliography of each work cited (136 works), and a detailed subject index (95 pages). Of the 136 works drawn upon in its commentary and appendices, 134 are in the original Arabic. The sections and paragraphs have been numbered to facilitate cross-reference.

Product Details

• Amazon Sales Rank: #35179 in Books
• Published on: 1997-07-01
• Original language: Arabic
• Number of items: 1
• Binding: Hardcover
• 1232 pages

Language Notes
Text: English, Arabic (translation)
Original Language: Arabic

Customer Reviews

Sheikh Nuh (the Translator) in his own words about his book
I began translating Reliance of the Traveller in Jordan, out of personal need for a shari'a manual, to know and practice Islam in my own life. Making it available to others was an afterthought that came to me after I had set out to produce a work in which I could look up the questions that I needed to know without having to memorize it all. I had moved to Jordan in 1980, and lived near Amman in Suwaylih, with many students and teachers of the University of Jordan's shari'a college. That first year, I heard a lot of well-meaning religious advice that one might have preferred to know rather than be told, a perhaps not unfamiliar feeling to many new Muslims. During this period I began to translate the meanings of the Qur'an using other English translations, and then read through the Muhammad Muhsin Khan's interpretation of Sahih al-Bukhari, trying to record every Islamic ruling I could find in the hadith. In the end, I realized that there was a tremendous number of questions in my life that I did not have Islamic answers for.

At the end of summer 1981 I moved to Huwwara, a village in the north of Jordan, both to improve my spoken Arabic and to work on a master's degree in educational psychology while teaching English at the University of Yarmouk, in nearby Irbid. The move to the north led to my meeting people who knew traditional Islamic ulama in Damascus, among them, Sheikh 'Abd al-Wakil al-Durubi, who I made the acquaintance of in his bookshop off the courtyard of the Darwishiyya mosque, where he was imam.

In Sheikh 'Abd al-Wakil, I felt I had found someone who really knew Islam, and he was the one who eventually inspired me to try to translate a fiqh manual. I had been a commercial fisherman in the North Pacific for seven seasons, and I remembered a book the captain used to keep in the wheelhouse near the charts, a book of bearings, with the precise compass directions between one point of land and another in Alaskan waters. This was the sort of work I hoped to produce in shari'a, a book that I could open up and find accurate, substantive ethical knowledge to apply in my life.

Sheikh 'Abd al-Wakil had such knowledge, and I came to produce a book that would try to represent his kind of traditional learning. In the following eleven years of my association with him, I never asked him a question that he didn't know the answer to, and I never asked him why he said so except that he would produce a text for it from a recognized shari'a work. It was something I had not been aware of before. When one meets a universsity professor of shari'a, one gets the impression of a senior student who is but more widely read than the students he teaches; but when one meets a traditional alim, one gets the impression of someone who knows the actual content of the shari'a by having learned and memorized, in a word, someone with 'ilm or "knowledge."

A second difference was one of attitude. Traditional sheikhs like Sheikh 'Abd al-Wakil impressed me deeply as Muslims, men whose concept of spirituality was to learn the divine command, hold it absolutely sacred, and to do their utmost to live it, outwardly and inwardly. They had apparently taken this attitude from the living example of their own teachers, and so on, back to earliest times. For example, Sheikh 'Abd al-Wakil was a genuinely humble man, not out of ignorance of his level of learning (which was arguably above that of a mufti), but rather because Allah had ordered him to be humble.

I once made a remark to him about someone who gave one of the notoriously lax fatwas of the present century, saying that one had to respect his opinion, since he was an alim. "An alim?" he said, looking incredulous. "The first thing an alim knows is that the next world is more important than this one." He was totally what he taught in this respect, and his approach of 'amal bi 'ilm, "living what one knows" was also something I later sought to preserve in my translation.

In autumn of 1982, I took the Shafi'i fiqh manual Kifayat al-akhyar (The sufficiency of the good) to Sheikh 'Abd al-Wakil and asked him what he thought of translating it. He said that it often mentioned several positions on an issue without telling which was the most reliable for fatwa. He suggested instead a copy of `Umdat al-salik (Reliance of the Traveller), and I bought it from him. Working through the translation, the knowledge-based shari'a approach captured my imagination, and I was to add several appendices on questions not treated in the text, including biographies of all the scholars mentioned, not only to help Muslims know their scholars, but also to clarify, by actual examples, the difference between the present level of Islamic scholarship and the past.

Excellent all the way around
I won't comment on the actual material of the book, since the content is based on Imam Nawawi's work - Which basically says the text is about as good as it gets.

The content of the book covers the Shafi Fiqh. Basically, all rulings that could concern a Muslim. (ie. Sunnah of Wudu, Fard of divorce proceedings, etc.) It even has quick autobiographies at the end. (A nice touch for background on some of those scholars I had never heard of.)

As for the rest: The translation into English seems excellent, the book is hardcover with good binding: Excellent. And the cover is green and looks nice. The font is nice, and it even has the original Arabic text on the side. Most important, there are several seals on the first several pages indicating that the book has passed inspection from various large Muslim Universities. Something I don't see in other translations.

Recommended.

A valuable and classical work of Islamic Jurisprudence
The Reliance is a classical manual of Jurisprudence (fique) according to the shafi'i school of Islamic Law. The appensices form an integral part of the book and present original texts and translations from classic works by prominent scholars such as Ghazali, Nawawi, Qurtubi, Dhahabi, Ibn Hajar and others, on topics of Islamic Law, faith, and spirituality. Quranic exegesis and Hadith sciences. It has also 136 works of biographical nature about many of the tradtionalist Islamic figures. Much of what the translator (sheikh nuh ha mim keller) has included is essential in knowing the shari'a of the shafi'i school as well as the basics of the tariqa of Abû al-Hasan al-Shâdhilî. It is a must own for anyone seeking to meet his lord as a knower of the traditional path. Although many salafi's oppose the sheikh, it can never be denied that his is a work that is indespensable to anyone open to take the path as has been passed down through fourteen hundred years of classical learning. Sheikh Nuh's translation is one of deep understanding of the author's intentions and wisdom beihind what he was intending to write.