The Authority of scholars in deciding what is halal and what is haram

The inheritors have been given the authority to decide many times what *qualifies* to be haram and what does not
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In saheeh Muslim, Imam Bukhari brings a powerful statement of Imam Layth (ibn sa`d)

وَقَالَ اللَّيْثُ وَكَانَ الَّذِي نُهِيَ عَنْ ذَلِكَ مَا لَوْ نَظَرَ فِيهِ ذَوُو الْفَهْمِ بِالْحَلاَلِ وَالْحَرَامِ لَمْ يُجِيزُوهُ، لِمَا فِيهِ مِنَ الْمُخَاطَرَةِ.

If those (i.e. scholars) who have discernment for distinguishing what is Halal from what is Haraam looked into what has been forbidden concerning this matter (of these land renting practice) they would NOT PERMIT IT, for it is surrounded with dangers."

Some lessons we learn from this short statement by an Imam (not some bakr or zaid)
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1. Shari`ah has given the authority to the scholars to deem something which is permissible and something which isn't in not all but many matters which are grey areas 

2. The principle of sadd ad-dara'i i.e. blocking the means to avoid falling into bigger sin or simply a sin  is also learnt from this statement {{ for it is surrounded with dangers}} . So something that leads to sin and has more harm than benefit then the scholars can deem it unlawful such as the use of qur'anic taweezat today in our era. 

3. The importance of having the specific realm of `ilm pertaining to a particular subject such as this. A scholar may be a scholar of arabic language only but not in terms of other genre of islamic studies so his fatwa is not to be taken . Likewise on the grading of ahadeeth, only the muhadditheen hold the final authority 

4. The usage of analogy i.e. qiyas from the statement {{if they looked or compared from what has been said regarding these types of acts}} . Imam Layth ibn sa`ad's statement is verified also from the very hadeeth in which the questioner questions the taba`ee ar-rafi` about a new issue which he didn't have an answer to except via analogy using his ijtihad. 

5. The importance of the scholarly statements and fatawa and their understanding is also proven from the fact that Imam bukhari brought this statement in his saheeh even when he doesn't do this often . But on such issues the scholars authority , their understanding are foremost to refer to.

WHY DO MUHADDITHEEN CRITICISE? BY IMAM IBN ATHIR (D. 606 A.H)

الفرع الثاني: في جواز الجرح ووقوعه (2)

قد عاب بعضُ من لا يفهم على أهل الحديث الكلام في الرجال، لأنهم

لم يقفوا على الغرض من ذلك، ولا أدركوا المقصد فيه، وإنما حمل أصحاب الحديث على الكلام في الرجال، وتعديل من عدَّلوا، وجرح من جرحوا، الاحتياط في أمور الدين، وحراسة قانونه، وتمييز مواقع الغلط والخطأ في هذا الأصل الأعظم الذي عليه مبنى الإسلام وأساس الشريعة.

ولا يُظَنّ بهم أنهم أرادوا الطعن في الناس والغيبة والوقيعة فيهم، ولكنهم بيَّنوا ضعف من ضعفوه، لكي يُعرف فتُجتنب الرواية عنه والأخذ بحديثه، تورعًا وحِسبة وتثبتًا في أمر الدين، فإن الشهادة في الدين أحق وأولى أن يُتَثَبَّتَ فيها من الشهادة في الحقوق والأموال، فلهذا افترضوا على أنفسهم الكلام في ذلك وتبيين أحوال الناس، وهو من الأمور المتعينة العائدة بالنفع العظيم في أصول الدين.

قال ابن سيرين: كانوا في الزمن الأول لا يسألون عن الإسناد، فلما وقعت الفتن سألوا عن الإسناد، ليأخذوا حديث أهل السنة، ويدعوا حديث أهل البدع، فإن

القوم كانوا أصحاب حفظ وإتقان، ورُبَّ رجل وإن كان صالحًا، لا يقيم الشهادة ولا يحفظها.

وكل من كان متهمًا بالكذب في الحديث، أو كان مغفلاً يُخطئ كثيرًا، فالذي اختاره أهل العلم من الأئمة: أن لا (1) يُشتغل بالرواية عنه.

وقد تكلم جماعة من أهل الحديث في جماعة من أكابر العلماء، وضعفوهم

من قبل حفظهم، ووثقهم آخرون لجلالتهم وصدقهم، وإن كانوا قد وَهِمُوا في بعض ما رووا، ألا ترى أن الحسن البصري وطاوسًا قد تكلما في معبد الجُهَنِّي (1) وتكلم سعيد بن جبير في طَلْق بن حبيب (2) . وتكلم إبراهيم النخعي وعامر الشعبي في الحارث الأعور (3) .

وكذلك أيوب السختياني، وعبد الله بن عون، وسليمان التيمي، وشعبة بن الحجاج، وسفيان الثوري، ومالك بن أنس، والأوزاعي، وعبد الرحمن بن مهدي، ويحيى بن سعيد القطان، ووكيع بن الجراح، وعبد الله بن المبارك، وغير هؤلاء من أئمة الحديث والفقه قد تكلموا في الرجال وضعفوهم.

وعلى ذلك جاء الناس بعدهم، ما زالوا يتكلمون في الرجال ليعرفوا.

كيف والمسلمون مجمعون على أنه لا يجوز الاحتجاج في أحكام الشريعة إلا بحديث الصدوق العاقل الحافظ؟ فيكفي هذا مبيحًا لجرح من ليس هذا صفته، وتبيين حاله، ليُعلم عمن تؤخذ الأدلة، وتُتَلَقَّى الرواية.

The second branch: The permissibility of Jarh (criticism of Hadith narrators)

Some benefit drawn from the Hadeeth of Prophet telling Muadh he loves him

Sayyiduna Mu’adh ibn Jabal (radiyallahu ‘anhu) says that Rasulullah (sallallahu ‘alayhi wa sallam) once took hold of his hand and said, ‘O Mu’adh! I Love you’. He then said ‘I advise you O Mu’adh, Never leave out saying the following after every Salah,

Allahumma ‘ainni ‘ala dhikrika wa shukrika wa husni ‘ibadatika

Translation: O Allah, assist me in remembering you, is showing you gratitude and in worshiping you well)

Some Benefits from the sunnah
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1. Holding the hand of the person you love and like while conveying something

2. Holding while advising someone 

3. informing your brother that you love him 

4. after expressing your good feelings towards him, then proceed to advise 

5. begin the recommendation with words of etiquette such as "advise" 

6. Not only advising the words but also explaining how to achieve it as the prophet did not merely ask mu`adh to read but showed him how and when. 

7. the importance of advising others with beneficial things even if they didn't ask for it 

8.  the importance to doing it with the utmost manners

2 - DEFENDING SAHEEH BUKHARI : THE CHANGE OF QIBLAH NARRATED BY BARA IBN AZIB

TABLE OF CONTENTS 

1) The Hadeeth of Bara' ibn `Azib (radhiallahu `anhu) 

Objection # 1 : Abu Ishaaq as-sub`i is the only one narrating this 

Answer to objection # 1 :

Objection # 2 : Abu Ishaq is Mukhtalit (had memory issues or confusion) during his last days and this tradition was reported during those days

Answer # 2 

Objection # 3 : Bara' was very small in age when the prophet came to madinah and did not reach puberty so this narration cannot be relied upon

Answer # 3 :

- 3.1) The Implied claim that small children cannot remember or memorize or learn :

- 3.2) The minimum age required for gauging a report as per the hadeeth science and its experts 

Conclusion

THE NARRATION OF A NARRATOR WHO IS QALEEL UT-TADLEES - ISMAIL IBN ABI KHALID

TABLE OF CONTENTS


A) What is Tadlees [very brief definition]

B) Topic : Whoever is accused of, or committs tadlees even once (or a few times) , are all his mua'nan narrations rejected? 

1) THE TADLEES OF ISMAIL IBN ABI KHALID 

2) The Tadlees of Ismail ibn abi Khalid (  إسماعيل بن أبي خالد ) from `Amir ibn sharaheel ash-Sha`bi ( عامر بن شراحيل الشعبى)

3) Some of the Muhadditheen who have authenticated the muanan of Isma`eel ibn abi khalid 

C) CONCLUSION OF THIS SHORT ARTICLE 

The following article is compiled from the benefit shared by a group of scholars including but not limited to Shaykh ibn Bashir al-Hussainwi, Shaykh rafeeq tahir, Shaykh Anwar shah, Shaykh Khubaib, Shaykh Mubasshir Ahmad and more , whom i inquired with and requested their permission to allow me to add their fatawa/view points  in my compilation and upload it for the benefit of the english speaking brothers . Also please note that the English translation from arabic regarding such technical topics is very difficult thus i will try my best to translate it in a way that explains the meaning as well instead of only the principle or the very short summarized brief replies of the aimmah. Apart from this if you do not know the mustalah of jarh wa ta`deel then perhaps you may not understand much of what is to follow : 

A) What is Tadlees [very brief definition]

1 - DEFENDING SAHEEH BUKHARI : THE HADEETH OF PROPHET MOVING HIS LIPS TO PRESERVE THE REVELATION

Table of Contents 

1. The hadeeth via Ibn `Abbas showing how the prophet moved his lips in the earlier stages so as to not forget the revelation being revealed via jibrael a.s 

2. Objection # 1 : Ibn `Abbas did not witness that event

Answer # 1: 

3. Objection # 2: Sa`eed commits tadlees 

Answer # 2 

Objection # 3 : Sa`eed is alone in reporting this

Answer # 3

Conclusion

The Jarh of Bukhari 'Feehi Nazr' explained by Shaykh Kifayatullah Sanabali

The Following is an abridged and slightly modified  translation from Shaykh Kifayatullah's risalah in his Majallah but also taken/ based on shaykh albani's tashreeh [http://www.ahlalhdeeth.com/vb/showthread.php?t=63360]

Shaykh Kifayatullah hafidhahullah begins saying that some muhadditheen have taken the jarh of Imam bukhari (i.e. Feehi Nazr/Nadhr) to mean that the narrator about whom Bukhari says that , he was severely weak and matrook near him. Whereas other Muhadditheen have opined otherwise. 


Imam Dhahabi (D. 748 A.H) said :

THE CONFLICTING REPORT OF NO ONE vs ADAM AND MUHAMMAD SEEING JANNAH

Questioner :  the following hadeeth claims no man knows what is in the Jannah 

On the authority of Abu Hurayrah (may Allah be pleased with him), who said that the Messenger of Allah (ﷺ) said:

Allah said: I have prepared for My righteous servants what no eye has seen and no ear has heard, not has it occurred to human heart. Thus recite if you wish (1): And no soul knows what joy for them (the inhabitants of Paradise) has been kept hidden (Quran Chapter 32 Verse 17)

[Ref: Saheeh Muslim and elsewhere] 

the following statement shows as if the Prophet sallalahu `alayhi wa sallam saw jannah

The Prophet (ﷺ) said, "I was shown Paradise and wanted to have a bunch of fruit from it. Had I taken it, you would have eaten from it as long as the world remains."

[Ref: Bukhari] 

Apart from this it even mentions in the Qur'an that Adam `alayhis salaam was made to dwell in the paradise so he saw paradise then how can the first hadeeth and verse say no man has seen it? 

Answer : 

#20 -WEAKNESSES OF THE NARRATIONS ENDORSING THE DEAD RECOGNIZING , GREETING & REPLYING

Table of Contents

1)                  From Abu Huraira

2)                  From another chain via Muhammad ibn Qudamah al-Jawhari

3)                  Another chain from Yahya ibnul-`Ala’

4)                  From mother of believers `Aisha radhiallahu `anha  - May allah curse those who revile her

4.1) Another narration from mother of the believers `Aisha

4.2) Another route from Aisha

       5)           From Ibn `Abbas (Radhiallahu `anhu)

       6)           From Ibn `Umar (radhiallahu `anhu)

       7)           From Abu Razeen/Abu huraira radhiallahu `anhu

       8)          The narration of deceased feeling sad upon seeing his beloved from this world

       9)          From `Abdullah ibn Abu Farwah Madani , Abu Huraira and Ibn `Umar regarding martyrs of Uhud

     9.1) Another variant in Mustadrak comes with the wording

10)          The incident of marytrs of Uhud speaking to the khala of `Attaf  ibn Khalid

                10.1) The above report has also come in the following way:

11)          From Hashim ibn Muhammad `Umri

12)          From Muhammad ibn Waasi`   

13)          From Abu Sa`eed al-Khudri (radhiallahu `anhu)

14)          From Ibn `Abbas regarding the deceased speaking to its carriers

15)          From Hibban ibn abu Jabla

16)          From `Aasim al-Jahdari

17)          From Imam e Azaam Sufyan ath-thawri (D. 161 A.H)

                17.1) Another report from Imam e Azam sufyan ath-thawri

18)          From Mujahid (D. 104 A.H)

19)          Bakr ibn `Abdullah ibn `Amr Muzni (D. 106 A.H)

20)          `Amro ibn deenar (D. 126 A.H)

21)          Abdur rahman ibn abu layla (D. 83 A.H)

22)          Ibn abi Najih (D. 131 A.H)

23)          Abu `Abdullah Bakr, al-Muzni

24)          Imam sa`eed ibn Mussayab (D. After 90 A.H)

25)          From `Ali radhiallahu `anhu regarding Abu Bakr

26)          Sahl ibn sa`d (radhiallahu `anhu)

27)          `Amr ibn deenar (Rahimahullah

Conclusion

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WEAK HADEETH # 19 - COW MEAT BEING DISEASED

Al-Baihaqi reported in his 'Sunan' and so did Al-Hakim in his 'Mustadrak' from Mulaikah Bint Amr al Jaafiya that she said: 'The Prophet (Sallallahu Alaihi wa Sallam) said about the cow: "Its milk is a cure, its ghee is a treatment and its meat is a disease." '
Al-Albani graded this Hadith as correct

All the routes for the hadeeth " beef meat is disease" are weak and many have asserted it to be munkar . the defects are many and not one.

from Mulayka , from Ibn Mas`ood, from Ibn `Abbas, from Suhayb ar-roomi all weak

on the contrary we have saheeh ahadeeth

 ضحى عن نسائه بالبقر

the messenger sacrificed cows on behalf of his wives .

and

وفي رواية أخرى ذكرها في إرواء الغليل قالت عائشة رضي الله عنها : « فَحَلَّ كل من كان لا هدي معه وحل نساؤه بعمرة
فلما كان يوم النحر أُتِيْتُ بلحم بقر كثير فَطُرِحَ في بيتي فقلت : ما هذا ؟ قالوا : ذبح رسول الله – صلى الله عليه وسلم - عن نسائه البقر. . »

under this hadeeth in irwa ul-ghaleel, sh albani himself says that the messenger would not or never come near anything that was diseased and he also praised the milk of cows as it appears in silsilah saheeha [ قال الألباني : وإسناده حسن . ولا شك أن النبي – صلى الله عليه وسلم - لن يتقرب إلى الله عز وجل بالداء أو ما ليس بطيب بل قد ورد الثناء على ألبانها كما في السلسلة الصحيحة برقم (518) « إن الله عز وجل لم ينزل داء إلا أنزل له شفاء إلا الهرم ، فعليكم بألبان البقر ، فإنها ترم من كل الشجر » ]

Shaykh Sulayman al-`Ulwan hafidhahullah said

" هذا الخبر جاء بأسانيد منكرة عند الطبراني في المعجم الكبير ، والحاكم في المستدرك . ورواه أبو داود في المراسيل من طريق زهير بن معاوية حدثتني امرأة من أهلي عن مليكة بنت عمرو عن النبي - صلى الله عليه وسلم - ، وهذا مرسل ضعيف .

ولم يثبت في النهي عن لحم البقر شيء ... فالذي يجب القطع به أن هذا الأثر باطل ، وليس لتصحيحه وجه معتبر ، وقد أجاد ابن الجوزي في قوله : فكل حديث رأيته يخالف المعقول أو يناقض الأصول فاعلم أنه موضوع فلا تتكلف اعتباره " انتهى.

As for why did shaykh albani authenticate it?

Answer : Doesn't matter why for now. What does is , the ahadeeth are weak and those including sh albani who considered it saheeh explained the hadeeth to mean

1. specific breed of cows
2. disease only when eaten a lot (again there is a specification here based on the du`a of ibrahim a.s for the meat of makkah)

Sh Abu Abdur Rehman al Fawzi has written a whole treatise refuting this hadith

Link: http://www.sheikfawzi.net/ar/play.php?catsmktba=1460

Explaining the contradiction in the hadeeth of Killing one committing bestiality (sex with animal)

THE MUNKIRUL HADEETH APOSTATES ATTACKING THE HADEETH ONCE AGAIN USING THEIR LOW I.Q 

Imam tirmidhi after recording this hadeeth in his Jami` (1455) via the chain : 

`Amr ibn abi `Amr from Ikrimah from Ibn `Abbas  from the messenger “Whomever you see having relations with an animal then kill him and kill animal." So it was said to Ibn 'Abbas: "What is the case of the animal?" He said: "I did not hear anything from the Messenger of Allah (ﷺ) about this, but I see that the Messenger of Allah (ﷺ) disliked eating its meat or using it, due to the fact that such a (heinous) thing has been done with that animal."

After mentioning this hadeeth he Says  that he doesn’t know of this hadeeth to come from any other route except from( this one mentioned above)

 قَالَ أَبُو عِيسَى هَذَا حَدِيثٌ لاَ نَعْرِفُهُ إِلاَّ مِنْ حَدِيثِ عَمْرِو بْنِ أَبِي عَمْرٍو عَنْ عِكْرِمَةَ عَنِ ابْنِ عَبَّاسٍ عَنِ النَّبِيِّ صلى الله عليه وسلم 

In Sunan abi dawood (4464) after mentioning the same narration with almost the same chain i.e. `Amr ibn abi `Amr from Ikrimah from Ibn `Abbas he says 

The Obligation of seeking knowledge via the understanding of the salafus saliheen

Table of contents

  

1-The definition of the Salaf us Saaliheen

2-Proofs from the Qur’an

3-Proofs from the traditions of the Prophet & his companions

4- Instances when the understanding of the Salaf us Saaliheen is most required

4.1   Ijmaa (Concensus)

4.2   Ijtihaad of the Salaf in issues that required them

4.3   In issues of Islam that need to be learnt by looking and personal tutorship and cannot be obtained by books alone

5- Fataawa of the scholars on adhering to the understanding of the Salaf

6- They used to say so-and-so is a Salafi

7- The books that enlist the sayings & fataawa of the Salaf

8- Answers to some questions

9- Is opposition of the Salaf even rational or logical?

10- Conclusion

  

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5 Benefits from the hadeeth of suckling Salim the freed slave of abu hudhaifa

وَحَدَّثَنَا إِسْحَاقُ بْنُ إِبْرَاهِيمَ، وَمُحَمَّدُ بْنُ رَافِعٍ، - وَاللَّفْظُ لاِبْنِ رَافِعٍ - قَالَ حَدَّثَنَا عَبْدُ الرَّزَّاقِ، أَخْبَرَنَا ابْنُ جُرَيْجٍ، أَخْبَرَنَا ابْنُ أَبِي مُلَيْكَةَ، أَنَّ الْقَاسِمَ بْنَ مُحَمَّدِ بْنِ أَبِي بَكْرٍ، أَخْبَرَهُ أَنَّ عَائِشَةَ أَخْبَرَتْهُ أَنَّ سَهْلَةَ بِنْتَ سُهَيْلِ بْنِ عَمْرٍو جَاءَتِ النَّبِيَّ صلى الله عليه وسلم فَقَالَتْ يَا رَسُولَ اللَّهِ إِنَّ سَالِمًا - لِسَالِمٍ مَوْلَى أَبِي حُذَيْفَةَ - مَعَنَا فِي بَيْتِنَا وَقَدْ بَلَغَ مَا يَبْلُغُ الرِّجَالُ وَعَلِمَ مَا يَعْلَمُ الرِّجَالُ ‏.‏ قَالَ ‏ "‏ أَرْضِعِيهِ تَحْرُمِي عَلَيْهِ ‏"‏ ‏.‏ قَالَ فَمَكَثْتُ سَنَةً أَوْ قَرِيبًا مِنْهَا لاَ أُحَدِّثُ بِهِ وَهِبْتُهُ ثُمَّ لَقِيتُ الْقَاسِمَ فَقُلْتُ لَهُ لَقَدْ حَدَّثْتَنِي حَدِيثًا مَا حَدَّثْتُهُ بَعْدُ ‏.‏ قَالَ فَمَا هُوَ فَأَخْبَرْتُهُ ‏.‏ قَالَ فَحَدِّثْهُ عَنِّي أَنَّ عَائِشَةَ أَخْبَرَتْنِيهِ ‏.‏

Ibn Abu Mulaika reported that al-Qasim b. Muhammad b. Abu Bakr had narrated to him that 'A'isha (Allah be pleased with her) reported that Sahla bint Suhail b. 'Amr came to Allah's Apostle (ﷺ) and said:

Messenger of Allah, Salim (the freed slave of Abu Hudhaifa) is living with us in our house, and he has attained (puberty) as men attain it and has acquired knowledge (of the sex issues ) as men acquire, whereupon he said: Suckle him so that he may become unlawful (in regard to marriage) for you He (Ibn Abu Mulaika) said: I refrained from (narrating this hadith) for a year or so on account of fear. I then met al-Qasim and said to him: You narrated to me a hadith which I did not narrate (to anyone) afterwards. He said: What is that? I informed him, whereupon he said: Narrate it on my authority that 'A'isha (Allah be pleased with her) had narrated that to me.

[Ref: Saheeh Muslim 1453 c] 

Some Benefits from the hadeeth

ANSWERING THE DENIERS OF MAGIC UPON THE PROPHET

TABLE OF CONTENTS

A) Was the prophet bewitched ?

1) ARGUMENT # 1 : QUOTING ABU BAKR AL-JASSAS al-Hanafi al-mu`tazili (D. 370 A.H) IN DEFENCE

2) ARGUMENT # 2 : THIS REPORT HAS ONLY COME FROM AISHA

3) ARGUMENT # 3: Objections revolving around Hisham

4) ARGUMENT # 4: THE HADEETH IS CONFLICTING AND MUDTARIB

5) Argument #5 : Magic affected the status of prophethood of the Messenger of Allah

6) Argument #6 : Magic upon the Prophet is an `Itiqadi issue (i.e. an issue of creed)

7) Argument # 7 : This is an Ahad narration so we reject it

8) Argument # 8: The two surahs Falaq and Naas are makki whereas the incident of magic is Madani

9) Argument # 9 : The magician Labid ibn `Asam is unknown

10) Argument # 10 -His tribe banu zuraiq’s existence is unknown

11) Conclusion

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REFUTING THE DOUBTS OF MUNKIRUL HADEETH IN BRIEF BY SHAYKH RAFIQ TAHIR

Table of Contents 
-------------------

Doubt # 1 : Hadeeth is Dhanni (ظني) and not Qati` (i.e definitive or yaqeeni proof)
- Analysing their argument
- Translators Note 

Doubt # 2 : Ahadeeth contradicts the Qur’an
- Translator’s Note

Doubt # 3 : Ahadeeth contradict intellect or logic
- Translator’s Note

Doubt # 4 : Ahadeeth are against or contradictory to (manmade) science
- Translators Note

Doubt #5: Ahadeeth contradict each other

Doubt #6 : Allah took the responsibility of protecting the Qur’an and not the prophetic traditions

Doubt #7 : Hadeeth is in contradiction to History
- Translator’s Note

The rules of reconciling – In brief and summarized
- End of Translation from Shaykh Rafiq Tahir’s audio regarding Munkirul Hadeeth

Some weak reports Munkirul Hadeeth give to support their modern day religion

Conclusion
- Recommended read 

Free Download of 28 pages : https://www.mediafire.com/?5zcszvok4jvtrfl

The Athar that says Marriage is enslavement

LOOK WHOM YOU GIVE YOUR DAUGHTER TO
--------------

حدثنا محمد، ثنا محمد بن معاوية، قال: نا ابن لهيعة، عَنْ مُحَمَّدِ بْنِ عَبْدِ الرَّحْمَنِ بن نوفل، عن عروة بن الزبير قال: قالت لنا أسماء بنت أبي بكر: يا بَنِيَّ وبَني بَنِيَّ، إن هذا النكاح رِقّ،فلينظر أحدكم عند من يُرِقّ كريمته .

Asma bint Abi Bakr (a woman btw) said “ Oh my children and grand children (or son and son of son); Marriage is slavery, so be careful with regard to whom you give your daughter for enslavement.”

[Ref: Sunan sa`eed ibn Mansoor ( Printed version 1/149 ; H: 591 ) with the tahkeeq of shaykh al-`Adhami. Imam ibn Taymiyyah attributed this to `umar ibn al-Khattab as well in Fatawa al-Kubra (3/148); Al-Bayhaqi narrated this as well in his Sunan al-Kubra 7/82 and said that this is also narrated marfoo`an but mawqoof is the one that is correct] 

The prophet (sallalahu `alayhi wa sallam) said : 

اسْتَوْصُوا بِالنِّسَاءِ خَيْرًا ، فَإِنَّمَا هُنَّ عَوَانٍ عِنْدَكُمْ – أي : أسيرات- )

 “I urge you to treat women well, for they are prisoners with you.”  

[Ref: Tirmidhi and elsewhere] 

Some Lessons we learn from such narrations

The Story of finding Yusuf a.s body and the old woman with Musa by Shaykh Sifat Alam Kuwaiti

والمتتبع لنصوص الوحي الشريف ، يرى كيف أن هذا الدين القويم يربى في قلوبأتباعة تلك الهمم لتصل بهم لعالي القمم ومعالي القيم ، فإذا سألتم الله الجنة ،فاسألوه الفردوس الأعلى ! فهل تأملت هذا الدرس ؟ وربيت به النفس ؟فعن أبي موسىـ رضي الله عنه ـ قال : أتى النبي ـ صلى الله عليه وسلم ـ أعرابياً فأكرمه ، فقالله : " ائتنا " ، فأتاه ، فقال له رسول الله ـ صلى الله عليه وسلم :" سل حاجتك " . قال : ناقة نركبها ، وأعنز يحلبها أهلي ، فقال رسول الله ـ صلى الله عليه وسلم:" أعجزتم أن تكونوا مثل عجوز بني إسرائيل ؟! " 

قالوا : يا رسول الله ! وما عجوزبني إسرائيل ؟ قال :" إنَّ موسى ـ عليه السلام ـ لما سارَ ببني إسرائيل من مصر ؛ضَلّوا الطريق ، فقال : ما هذا ؟ فقال علماؤهم : إنَّ يوسفَ ـ عليه السلام ـ لمّاحضره الموتُ ؛ أخذ علينا موثقاً من الله ، أن لا نخرجَ من مصر حتّى ننقلَ عظامَهمعنا ـ أي بدنه ، وهو من باب إطلاق الجزء ويراد به الكل ، فالأنبياء لا تأكل الأرضأجسادهم كما صح بذلك الخبر عن خير البشر ـ قال : فمن يعلمُ موضع قبره ؟ قال : عجوزمن بني إسرائيل ، فبعث إليها ، فقال : دلَّيني على قبر يوسفَ ، قالت : حتى تعطينيحُكمي . قال : وما حكمكِ ؟ قالت : أكونُ معك في الجنة ، فكره أن يعطيها ذلك ، فأوحىاللهُ إليه أن أعطها حكمَها ، فانطلقت بهم إلى بحيرة موضع مستنقعِ ما ، فقالت : انضبوا هذا الماء ، فأنضبوه ، فقالت : احفروا ، فحفروا ، فاستخرجوا عظامَ يوسف ،فلما أقلّوه إلى الأرض ؛ فإذا الطريقُ مثل ضوء النهار " 

السلسة الصحيحة ـللألباني (313) وصحيح موارد الظمآن (2/452) (2064) .

From Abu Burdah: from Abu Musa who said: ‘The Prophet (sallalhu `alayhi wa sallam) came to a bedouin who treated him (or whose hospitality was) generously, so he said to him: ‘Come visit us (sometime so we will also treat you generously) .’ So (later) he came to him, Allaah’s Messenger (sallalhu `alayhi wa sallam) said [and in one narration: Allaah's Messenger (sallalhu `alayhi wa sallam) stopped off  as a guest with a bedouin, and he treated him generously. So Allaah's Messenger (sallalhu `alayhi wa sallam) said to him: 'We will remember this, so come to us.' ]  So later the bedouin came to him, and Allaah's Messenger (sallalhu `alayhi wa sallam) said:

'Ask for whatever you need.' so he said: 'A she-camel with its saddle, and some goats which my wife/family can milk.'  So Allaah's Messenger said: 'Are you unable to be like the old woman of the Banu Israel?'  So his Companions said: 'O Messenger of Allaah! And what does 'the old woman of the Banu Israel' refer to?'

He said: 'When Musa left Egypt at night with the Banu Israel they lost their way. So he said: 'What is wrong?' So their learned men (scholars of Banu Israel) said:['We shall tell you.] When death came to Yusuf  (`alayhis salaam) he took a solemn agreement from us in Allaah’s Name that we would not depart from Egypt until we carried his body along with us.’ He said: ‘Then who knows the place of his grave?’ They said: None of us knows where the grave of Yusuf is, except for an old woman of the Banu Israel. So he sent for her, and she came to him.

He said: ‘Guide me to the grave of Yusuf.’ She said: ['No, by Allaah! I will not do so] until you grant me my reward.’ He said: ‘And what reward do you want?’ She said: ‘That I should be with you in Paradise.’ So he disliked to grant her that, but Allaah revealed to him: ‘Grant her, her due reward. So she went with them to a pond: a place where water gathered, and she said: ‘Drain this water away.’ So they drained it (and in another narration it says so they drained it and then the ground became visible to which). She said: ‘Dig here and extract the body of Yusuf.’ So when they lifted it out and placed it upon the ground the path suddenly became bright like the light of day.

[Ref: Silsilah as-saheeha 3/477 Hadeeth 313 has graded this saheeh Ligayrihi. He has said that this is also in Musnad Abu Ya'la (3/441) and al-Hakim (2/404-405 and 571-572) through three chains from Yunus ibn Abi Ishaaq. Note that some scholars disagree with this grading and on the text as well considering the hadeeth that a prophet is burried the place he dies . Nevertheless i have relied upon what shaykh Sifat Alam from Kuwait has explained] 

Some Lessons from this hadeeth [Translated from Shaykh Sifat Alam Madani in Kuwait ] 

al-Hujjah - Aqeedah Ahlus sunnah by Ismaeel Al-Asbahani

Book : al-Hujjah fee Bayan al-Muhajjah |  الحجة في بيان المحجة  {Published in two volumes }

Author : Qawwamus-sunnah of his era - Imaam Isma`eel ibn Muhammad ibn Fadhl al-Asbahani (D. 535 A.H)

Publisher : Dar ar-raiya (Riyadh and not the Jordon one)

Translation : From Volume 2, Pages 432-435  - Enlists in brief the `aqeedah of ahlus sunnah (covered in 28 points)

Free Download : https://www.mediafire.com/?snllf74s1pdfsih

Refuting the claim that Prophet saw Allah on meraj or with his eyes

Table of contents : 


1 Analysing the claim that the prophet (sallalahu `alayhi wa sallam) saw Allah s.w.t in the night of Me`raj (and how)


2- Analysing The claim that the prophet (sallalahu `alayhi wa sallam) saw Allah in a dream 

3- Analysing the claim if anyone can see Allah s.w.t in this world 

Translated from the research article of Shaykh Ghulam Mustafa Zaheer . Please note this is a very quick attempted translation and not a perfect word to word one, nevertheless both the statements and the context are intact as the author meant it. The shaykh begins with : 

There are three stances on this 

1)     Did the prophet (sallalahu `alayhi wa sallam) see Allah s.w.t in the night of Me`raj?

2) Did the prophet (sallalahu `alayhi wa sallam) see Allah in/via a dream?

3) Can we see Allah s.w.t in this earth (that is during our life time or such)?

1) Analysing the claim that the prophet (sallalahu `alayhi wa sallam) saw Allah s.w.t in the night of Me`raj (and how)

Mutazila Attacking Muhadditheen for narrating contradictory ahadeeth

The childish brain level of people of kalaam 
-----------------

The childish brain level of people of kalaam  make them put forward such baseless accusations. Against the Ahl al-hadeeth (Muhadditheen) of his time, the Mu`tazili scholars an-Nazzam (D. 231 A.H) in his frustration said : 

How can it be said that they are free from errors, tell no lies, display no ignorance and do not contradict one another, when those of them who relate from the Prophet sallalahu `alayhi  wa sallam that he said :

" No contagion and no omens in Islam" and that he (sallalahu `alayhi wa sallam) also said in a hadeeth:  "... so who infected the first (camel then?)"  [1] 

and these Ahl al-hadeeth are the same ones who contradicted the above by also narrating that the prophet said :

"Flee from the leper as you would flee from the lion" [2] and that when a leper came to pledge his loyalty to him as a Muslim he (sallalahu `alayhi wa sallam) sent someone else on his behalf and did not allow the leper to come close out of fear of being infected" [3] 

Footnotes : 

Zawabit al-Jarh wa Tadeel By Irshad ul Haq Athari - PART 2

Bismillah was-salatu was-salaam `ala rasoolallah 

About this course , the translation methodology and bio of shaykh Irshad ul-Haqq see part 1 : http://fahmalhadeeth.blogspot.com/2015/05/zawabit-al-jarh-wa-tadeel-by-irshad-ul.html 

Summary : Shaykh discusses the concept of `adalah for Majhool al-Haal (Mastoor) and for Jahal ul-`Ayn in the light of what Bazzar, Ibn Qattan (d. 628 A.H) ibn Hajar (D. 852 A.H) Adh-Dhahabi (D. 748 A.H), `Abdul Haq shibli (D. 581 A.H), As-sakhawi (D. 902 A.H), Ibn Hibban, `Abdur rahman al-Mu`allami and Daraqutni. 


Download Link: https://www.mediafire.com/?lyvf41i2ue414v3

The doubtful words of transmission in a sanad

The Science of Sanad is very intrinsic and a meticulous study. A short example displaying its meticulousness is the following paragraph that reflects the keen eye of the muhadditheen
--------------------

Al-Imamul Muslimeen Majd ud-deen al-Jazary ibn al-Athir (D. 606 A.H) said : 

 وللإسناد أوضاع واصطلاح وشرائط. فمن شروطه

Isnad has positions, terms, and conditions and from the conditions are :

فمن شروطه: أن لا يكون في الإسناد: أُخْبِرْت عن فلان، ولا حُدِّثت، ولا بَلَغَني، ولا رَفَعه فلان، ولا أظنه مرفوعًا، إنما يرويه المحدِّث عن شيخ يُظْهِر
سماعه منه والسن يحتمله، وكذلك سماع شيخه عن شيخه، إلى أن يصل الإسناد إلى صحابي مشهور، إلى رسول الله - صلى الله عليه وسلم -.

Isnad should not contain (the following words as they reflect a degree of doubt on the one who is narrating and do not amount to certainty):

(i) I was told about so and so (Ukhbirt `an fulaan), 
(ii)  I was told (Huddithat),
(iii)  It reached me (Balaghani), [1] 
(iv) so and so ascribed elevated it or attributed it to the Messenger (Raf`a Fulaan) 

However, a narrator should narrate it from a shaykh from whom he heard the Hadeeth (mostly directly) and the lifetime of the narrator corresponds with the lifetime of the shaykh (i.e. both are alive when he hears the narration from that shaykh) Likewise, the hearing of a shaikh from his shaykh (teacher) until the chain of transmission reaches a famous Sahabi and then to the Messenger of Allah (sallalahu `alayhi wa sallam)........(cont)

[Ref: Jami` al-Usul fi Ahadeeth ar-rasool 1/107] 

A good book based on 3 main sections 

Ar-rukn al-Awwal - Introduction
Ar-rukn ath-thaani - the benefits 
Ar-Ruk ath-Thaalith - Conclusion 

each section has a variety of sub-chapter discussing what the name of the book describes perfectly i.e the compilation of the principles (to be known) in (studying) the prophetic traditions 

[1] Notice that when someone says Ballighani i.e it reached me that the prophet said such and such , the degree of affirmity automatically is suspected because we all know that to attribute something to the prophet we need a chain of narration . If someone say for e.g 200 years after the prophet's death says it has reached me that the prophet did such and such, the very first question that would come to mind is "How did this reach him, via whom? is the chain authentic? is it verified? " 

Zawabit al-Jarh wa Tadeel By Irshad ul Haq Athari - PART 1

POST SHIFTED TO : http://fahmalhadeeth.com/zawabit-al-jarh-wa-tadeel-by-irshad-ul-haq-athari-part-1/

Topic : Zawabit al-Jarh wa Ta`deel 

Based on : Shaykh `Abdul `Azeez ibn Muhammad ibn Ibraahim al-`Abdul-Lateef (rahimahillah) book Dhawbitul-Jarh wa-ta`deel

Explained by Shaykh wal-Muhaqqiq Irshad ul-Haq Athari hafidhahullah 

Translated and annoted by : www.fahmalhadeeth.blogspot.com 

Download Link : https://www.mediafire.com/?5j90gbgmy99heaa


Introduction : 

One Sahabi warning against taqleed of another sahabi

One Sahaabi prohibiting everyone to blindly follow [Taqleed]  another sahaabi based on evidence 
---------------------

14887 - أَخْبَرَنَا أَبُو عَبْدِ اللهِ الْحَافِظُ، أَخْبَرَنِي أَبُو الْعَبَّاسِ مُحَمَّدُ بْنُ أَحْمَدَ الْمَحْبُوبِيُّ نا الْفَضْلُ بْنُ عَبْدِ الْجَبَّارِ، نا عَلِيُّ بْنُ الْحَسَنِ بْنِ شَقِيقٍ، نا الْحُسَيْنُ بْنُ وَاقِدٍ، وَأَبُو حَمْزَةَ جَمِيعًا عَنْ يَزِيدَ النَّحْوِيِّ، عَنْ عِكْرِمَةَ، عَنِ ابْنِ عَبَّاسٍ رَضِيَ اللهُ عَنْهُمَا قَالَ: " مَا قَالَهَا ابْنُ مَسْعُودٍ رَضِيَ اللهُ عَنْهُ وَإِنْ يَكُنْ قَالَهَا فَزَلَّةٌ مِنْ عَالِمٍ فِي الرَّجُلِ يَقُولُ: إِنْ تَزَوَّجْتُ فُلَانَةَ فَهِيَ طَالِقٌ , قَالَ اللهُ تَبَارَكَ وَتَعَالَى: {يَا أَيُّهَا الَّذِينَ آمَنُوا إِذَا نَكَحْتُمُ الْمُؤْمِنَاتِ ثُمَّ طَلَّقْتُمُوهُنَّ مِنْ قَبْلِ أَنْ تَمَسُّوهُنَّ} [الأحزاب: 49] وَلَمْ يَقُلْ إِذَا طَلَّقْتُمُ الْمُؤْمِنَاتِ ثُمَّ نَكَحْتُمُوهُنَّ "

Ibn `Abbas was informed that Ibn Mas`ood permitted that divorce before the commencement or fulfilment of nikah is valid. Upon hearing this  Ibn `Abbas (radhiallahu `anhu) said : " Ibn Mas`ood radhiallahu `anhu must not have said this. Even if he did then this is a slip from the scholar. ....

Verily Allah said : 

O You who have believed, when you marry believing women AND THEN divorce them [Qur`an Ahzab 49] 

And he did not say " When you divorce them and then marry them" 

[Ref: Sunan al-Kubra lil-Bayhaqi 7/525; Hadeeth : 14887 Shamela ; Hasan] 

Another report says that Ibn `Abbas said he errd or made a mistake 

قال ابنُ جريج: بلغ ابن عباس أن ابن مسعود يقول: إن طلَّق ما لم ينكِحْ فهو جائز، فقال ابن عباس: أخطأ فى هذا، إن الله تعالى يقول:{إذَا نَكَحْتُمُ المُؤْمِنَاتِ ثُمَّ طَلَّقْتُمُوهُنَّ} [الأحزاب: 49]، ولم يقل: إذا طلقتم المؤمنات ثم نكحتموهن

[Ref: Zad al-Ma`ad - Juzz al-Khaamis safh 216;  This is placed under the chapter titled  فصل حكم رسول الله صلى الله عليه وسلم فى الطلاق قبل النكاح]

Note: it is  not authentically proven as per scholars that ibn Mas`ood held this position.


Some Benefits : 

The printing of Sunan Abi Dawood and some books that are written on it

1- Some info on the Publications of Sunan Abi Dawood

Sunan Abi dawood was printed many times in many forms. In dehli (currently Delhi) in 1271 A.H  then 1272 then 1273 A.H 

likewise in (old) Hind Nol Kasur in 1305 A.H it was published in 2 Volumes (mujallad) and in its hashiya  [1] (writings on the margin of the book) were the ta`leeqat [2]  of the publisher as well  

Also in Lucknow it was published in 1318 A.H and the contents of Awnul-Wudood sharh sunan abi dawood [ عون الودود شرح سنن ابي داود ] was published by Abul-Hasanat Muhammad ibn `Abdullah ibn Nooruddin fanjaani (rahimahullah)  was present in the hashiyat of this publication from lucknow in 2 Volumes 

it was published from Hyderabad in 1321 A.H and 1393 A.H 

Also from Kanpur from muhammadi publishing house in 1346 A.H and in its hashiya was the ta`leeqat of fakhrul hasan gangohi 

Like this till date it is being published in India and even in Beirut, istanbul and many places across the globe . 


2-Shuruhaat (Explanations) of Sunan Abi Dawood

Loud Adhkar during the Funeral procession is an Innovation - Shaykh Ghulam Mustafa Zaheer

This article is summarized , abridged and translated from the actual work of Shakh Ghulam Mustafa Zaheer hafidhahullah and an idiomatic translation is used.  


The practise of reciting Qur`an, or some dhikr and tasbeehat either afront or behind the funeral procession is not proven at all . Not from the Messenger of Allah (sallalahu `alayhi wa sallam) , not from the Sahaaba, the Taba`een, the 4 Imams or the salafus saliheen. This is thus a bid`ah 

This is contrary to making du`a for the deceased. So do not confuse the two please. 


Imam at-tahawi al-Hanafi rahimahullah says : 


ولا یرفع صوتہ بالقرائۃ ولا بالذّکر، ولا یغتر بکثرۃ من یفعل ذلک، وامّا ما یفعلہ الجھّال فی القرائۃ علی الجنازۃ من رفع الصّوت و التّمطیط فیہ فلا یجوز بالاجماع، ولا یسع أحدا یقدر علی انکارہ أن یسکت عنہ ولا ینکر علیہ،  وعلیھم الصّمت و نحو ذلک کالأذکار المتعارفۃ بدعۃ قبیحۃ.

And do not raise your voices with the qir'aat and adhkaar you indulge in (during the funeral processions) and do not be deceived by the great numbers of those who do these (acts).  [1] As for what the ignorants do by raising their voice in the qir'aat during the funerals and elongating it then this is not permissible with the consensus which no one has the audacity or power to oppose . So be silent and do not deny (that it is haraam). Upon the people is to remain silent (or make du`a in their heart) and to indulge in adhkaar like this is a disgusting innovation 

[Ref: Haashiya at-tahawiyyah 332] 

[1] a proof that majority is not always on the haq 


Turkmani Hanafi (rahimahullah) said : 

The Authority of Khabar Wahid and refutation of those who oppose it

Bismillah was-salatu was-salaam `ala rasoolAllah , `Amma Ba`d : 

Depending on the number of the reporters of the hadeeth in each stage of the isnad, i.e. in each generation of reporters, it can be classified into the general categories of Mutawatir (consecutive) or Ahad (single) hadeeth. Sometimes an ahad route may also be varied depending on the type of transmission as it comes in Ma`rifah Uloom of Imam Hakim and others that even the sole transmission of one town from another town falls into ahad category at times. Ahad narrations are sub-divided into many types such as `Azeez, Mashoor, ghareeb and so on. Each again branching into some more types. But the general definition would be that a report that does not reach the level of tawatur is usually called as khabar-ahad.  To those who don't understand this should first study the books of Mustalahal-Hadeeth  

Now this topic should be read such that the view points of both sides of the salaf be known. Those who accept the authority of khabarul wahid and those who restrict it in `aqeedah.  Usually while discussing this topic the scholars also quote a huge number of narrations describing the importance of a prophetic tradition. I have skipped that (except very few) and focused on translating and compiling narrations that discuss the issue of mutawatir vs ahad in regards to `aqeedah. This is to convey the jist of the information in a short quick way and also keep it brief.  I begin with what 

Hafidh ibn Hajar rahimahullah said : 

E-BOOK : DISTINCTIVE SIGNS OF THE COMPANIONS OF HADEETH - IMAM HAKIMUL KABEER (378 A.H)

Current Version : 1.0 

Free Download (941 KB) : https://www.mediafire.com/?5ui0h25asv8uhbb

Translator’s Notes

Lessons from the incident of abu dhar praying tahajjud 3 years before he met the Prophet

Note: Explanation/Lessons will be highlighted in the green font, whereas the hadeeth wordings are in brown . I have noted this from my personal notes while studying this hadeeth i made a note of these things and now i am putting in on my blog.  And i am mentioning the benifit right under the associated hadeeth statement to avoid confusion as the hadeeth is very lengthy and thus footnotes might not give the impact as i intend. Also note more lessons can be deduced from this lengthy hadeeth but i have not jotted down all points for convenience. 

'Abdullah b. Samit reported that Abu Dharr said:

We set out from our tribe Ghafir who look upon the prohibited months (of fighting) as permissible months. 

{ Note:  this was the thing that allah spoke against in the qur`an i.e the people who used to make halaal what allah made haraam and vice versa. Allah called them disbelievers in the qur`an and from this ayah, the `ulema take proof that whoever makes tahleel or tahreem of something which allah did made haraam and halaal respectively has disbelieved.  this custom of the sacred months forbidding fighting was approved by allah and this is one of the examples where a custom of the pre-islamic era had been accepted for the muslims (with some modifications)}

 I and my brother Unais and our mother stayed with our maternal uncle who treated us well. The men of his tribe fell jealous and they said: When you are away from your house, Unais commits adultery with your wife. Our maternal uncle came and he accused us of the sin which was conveyed to him.

{ Note:  here the importance of verifying information is to be paid attention to. allah and his messenger forbid suspicion and believing unverified information. same is the case today. Muslims believe their sweet honey preachers for whatever they say without even verifying or making an effort to do so. See : http://the-finalrevelation.blogspot.com/2013/12/yes-sahaaba-and-salaf-used-to-verify.html] }

 I said: You have undone the good you did to us. We cannot stay with you after this. We came to our camels and loaded (our) luggage. Our maternal uncle began to weep covering himself with (a piece of) cloth. We proceeded on until we encamped by the side of Mecca. Unais cast lot on the camels (we had) and an equal number (above that). They both went to a Kahin and he made Unais win and Unais came with our camels and an equal number along with them. He (Abu Dharr) said: My nephew, I used to observe prayer three years before my meeting with Allah's Messenger (ﷺ). I said: For whom did you say prayer? He said: For Allah. I said: To which direction did you turn your face (for observing prayer)? He said: I used to turn my face as Allah has directed me to turn my face. I used to observe the night prayer at the time of the end of night and I fell down in prostration like the mantle until the sun rose over me.

Imam Hakim and Ibn Taymiyyah favouring the Arab coalition against Yemeni Houthis

Question by Takfeeris and neo Khawarij allies of Bashar al-Assad : How can we support Muslim rulers who (according to them) are fussaq and fujjar in their Jihaad against Kuffar (e.g Rawafidha)? 

Answer : Imamul Haafidh Abu Ahmad Muhammad famous as Hakimul Kabeer (d. 378 A.H) said in the book of `Aqeedah and Manhaj called "Beliefs of the people of Hadeeth (`Itiqaad Ashaabil Hadeeth) that among the beliefs of Ahl al-Hadeeth is that 

َالْجِهَادُ مَعَ كُلِّ خَلِيفَةٍ جِهَادُ الْكُفَّارِ، لَكَ جِهَادُهُ وَعَلَيْهِ شَرُّهُ، 

"To aid the khalifah in his Jihad against the disbelievers ; For you is the reward of Jihaad and for him is (the recompense of) his evil (if any) " 

[Ref: `Itiqaad Ashaabil Hadeeth, English translation page 7; Free Download : http://fahmalhadeeth.blogspot.ae/2015/03/itiqaad-ashabil-hadeeth-by-abu-ahmad.html]

Imam ibn Taymiyyah rahimahullah said :