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 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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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 
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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 

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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 :