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
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 :
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 :
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