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 :