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.

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

  

Download Link : https://www.mediafire.com/?74alplozpk77y3r

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)

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

Itiqaad Ashabil Hadeeth by Abu Ahmad Hakim (D. 358 A.H)

The beliefs of the people of Hadeeth - Narrated by Imam Abu Ahmad Muhammad al-Hakimul Kabeer an-Naysapuri (D. 378 A.H) Rahimahullah in his book shi`ar Ashaabil-Hadeeth 

Free Download (12 pages including the manuscript photos) : https://www.mediafire.com/?q1sp2bno725v71q

Translated & Published on www.fahmalhadeeth.blogspot.com

Ikhtasar Uloom al-Hadeeth of Ibn Katheer - English Translation Part 2

ذكر تعداد أنواع الحديث | Mention about the types (categories) of Hadeeth


صحيح، حسن، ضعيف، مسند، متصل، مرفوع، موقوف، مقطوع، مرسل، منقطع، معضل، مدلَّس، شاذ، منكر، ماله شاهد، زيادة الثقة، الأفراد، المعلَّل، المضطرب، المدْرَج، الموضوع، المقلوب، معرفة من تقبل روايته، معرفة كيفية سماع الحديث وإسماعه، وأنواع التحمل من إجازة وغيرها، معرفة كتابة الحديث وضبطه، كيفية رواية الحديث وشرط أدائه، آداب المحدث، آداب الطالب، معرفة العالي والنازل، المشهور، الغريب، العزيز، غريب الحديث ولغته، المسلسل، ناسخ الحديث ومنسوخه، المصحَّف إسناداً ومتناً، مختلف الحديث، المزيد في الأسانيد، المرسل، معرفة الصحابة، معرفة التابعين، معرفة أكابر الرواة عن الأصاغر، المبج ورواية الأقران، معرفة الإخوة والأخوات، رواية الآباء عن الأبناء، عكسه، من روي عنه اثنان متقدم ومتأخر، من لم يرو عنه إلا واحد، من له أسماء ونعوت متعددة، المفردات من الأسماء، معرفة الأسماء والكنى، من عرف باسمه دون كنيته، معرفة الألقاب، المؤتلف والمختلف، المتفق والمفترق، نوع مركب من اللذين قبله. نوع آخر من ذلك، من نسب إلى غير أبيه، الأنساب التي يختلف ظاهرها وباطنها، معرفة المبهمات، تواريخ الوفيات، معرفة الثقات والضعفاء، من خلط في آخر عمره، الطبقات، معرفة الموالي من العلماء والرواة، معرفة بلدانهم وأوطانهم.

وهذا تنويع الشيخ أبي عمرو وترتيبه رحمه الله، قال: وليس بآخر الممكن في ذلك، فإنه قابل للتنويع إلى ما لا يحصى، إذ لا تنحصر أحوال الرواة وصفاتهم، وأحوال متون الحديث وصفاتها.

" قلت ": وفي هذا كله نظر، بل في بسطه هذه الأنواع إلى هذا العدد نظر. إذ يمكن إدماج بعضها في بعض، وكان أليق مما ذكره.

ثم إنه فرق بين متماثلات منها بعضها عن بعض، وكان اللائق ذكر كل نوع إلى جانب ما يناسبه.

ونحن نرتب ما نذكره على ما هو الأنسب، وربما أدمجنا بعضها في بعض، طلباً للاختصار والمناسبة. وننبه على مناقشات لا بد منها، إن شاء الله تعالى.

1) Authentic 

2) Fair

3) Weak

4) Musnad - Supported 

5) Muttasil - Uninterrupted 

6) Marfoo` - Raised to the prophet 

7) Mawqoof - Stops at the companion 

8) Maqtoo` - Cut off 

9) Mursal - Loose hadeeth

10) Munqati`- Interrupted

11) Mu`dhal - Defective 

12) Mudallas - A type where tadlees is committed or misrepresented 

13) Shadh - odd

Ikhtasar Uloom al-Hadeeth of Ibn Katheer - English Translation Part 1

By the will and blessing of Allah, this is a project wherein i intend to translate the Ikhtisaar Uloom al-Hadeeth of Imam Ibn Katheer al-Quraishi rahimahullah with the tahkeeq and tarjuma of Hafidh al-Muhaddith Zubayr `Ali Zaee rahimahullah . I will also be adding references, certain athaar along with the comments of shaykh zubayr r.h because sometimes i find it necessary to add some more or variant athar so as to add emphasis to assert a certain benifit. 

I am not a professional translator, so I will try my best to translate it in a way that is easy to understand by the English speaking community making the translation in a summarized way as and when required for easy understanding as well as ensure that the text retains the original Intended meaning (and does not drift away from it). I will publish the translation in small parts so people can read it easily and quickly instead of becoming lazy seeing the lengthy multi-page translation . I am sure there will be many mistakes so 

 رحم الله امرأ أهدى إلي عيوبي

May Allah have mercy on the man who shows me my faults

[Ref: A statement attributed to `Umar radhiallahu anhu in Sunan ad-Darimee 1/506 or 1/166 or # 675 with a weak chain and Ahmad Shaakir (ed.), ar-Risalah of ash-Shaf`ee, P: 73 footnote no. 8  See Dr. Muhammad Adhmi’s book  titled “ The history of the quranic text page 20 “]

There are many instances in such technical science books wherein the arabic words cannot be translated to English and even if attempted, it does not fulfil the complete meaning intended by the author. In such instances i will retain the Arabic terms and sometimes translate it depending on the context . 

- www.fahmalhadeeth.blogspot.com 

For correction and feedback Kindly e-mail : thefinalrevelation@hotmail.com

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1) Introduction [summarized] 

بسم الله الرحمن الرحيم

THE VALIDITY USAGE OF MORE THAN MERELY HARSH AND INSULTING WORDS & GESTURES WHEN APT

In Defense of Shaykh Waseeullah `Abbas hafidhahullah and the term 'Ennuch' used by him

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I am not defending the usage of that word for Mufti menk but i am drafting this note to counter those who are making a mountain of a mole.  Some sufis and especially deobandhis and barelvis are using this opportunity to hit back at salafis and what not totally forgetting that their scholars books are filled with (excuse me) pornographic and what's worse is shirkiyah and blasphemous comments against Allah and his Messenger such as 

www.deobandhikaramaat.blogspot.com 

and much more. They think blasphemy and shirkiyah statements are less "disgusting" than the term "enuch" used by Shaykh waseeullah `abbas that too in a general comparative tone and not in particular against Mufti Menk. [As he clarified yesterday] 

So you see hanfis using this term against the shaykh while they have more serious blasphemous issues from their own hanfi scholars that they need to ridicule and mock instead of someone who calls towards the tawheed of Allah and against hijacking the deen (bid`ah). 

I begin with the statement wherein The prophet sallalahu `alayhi wa sallam said

"Overlook the slips of respected people.” [Ref: Adab al-Mufrad] 

A) Harsh and insulting words and phrases used by Allah - some that are infinite times more offensive than "enuch" 

Musnad Rabi ibn Habeeb is not authentically established

مـسـنـد الإمـام الـربـيـع بن حـبـيـب و كـتـاب الـجـامـع لإبن بـركـة، دراسـة مـقـارنـة 

Al-Jaami` as-saheeh Musnad al-Imaam Ar-rabi` ibn Habeeb - a Book written by Rabi` ibn Habeeb from which the khawarij sect al-`ibadhi ( اباضي خارجي) modern day Oman are descendent of this sect 

Note: Those who aren't well versed and grounded with the `Aqeedah and basics of Islam should not go to their websites lest they deviate or shaytaan infiltrate their heart with doubts. The Khawarij are a deviant sect and all of it's descendents are dangerous for a Muslim. You can see from their speech here how different they are from the mainstream Muslims even in the way they speak and the way they quote from whom they quote : https://www.youtube.com/watch?v=iAOkrQCT3Jc. He reviled and mocked `Amr ibn al-`Aas in this video at 2:28; May allah guide them

 The `Ibadhis describe this book as follows : 

Defending the Muhadditheen from forging self concocted principles - A reply to the fans of Mawdudi and ilk

INDEX 

1. Why this article 

2. Ten Summarized points to briefly (shortly) refute the allegation (those who intend to read more in depth can scroll down to the following sub-topics , otherwise this sub-topic is enough i believe to convey my message) 

3. A collection of some Verses  which are used in developing the sciences of hadeeth 

4. A collection of some Ahadeeth which are used in developing or extracting the sciences of hadeeth 

4.1) The Proof of sincerity


4.2) The Proof of adhering to the chain of narrators

4.3) The proof of taking only from the righteouss

4.4) The Proof of studying the biographies of the narrators

4.5) The proof of studying the birth and death date of narrators

4.6) The Proof of not lying when transmitting narrations

4.7) The Proof of refuting false narrations and beliefs using a variety of means

4.8) The Proof of refuting and criticising the narrators

4.9) The proof of abandoning the claim of one who is untrustworthy and speaks out of personal grudge

4.10) The Proof of defending the Pious scholars even if by disparaging those who deserve it. 

5. Concluding statement

6. Relevant reads

THE SCHOLARS ARE AHL DHIKR

This is a very quick brief compilation, quoting some of the muffassireen and grand `Ulema of the Muslims Ummah of different backgrounds who have used and understood the term Ahl-Dhikr in the verse " so ask the people of dhikr..." to mean or imply as `ulema or scholars . 

Now the topic of the obligation of studying under scholars or their virtues and the multitudes of qur`anic verses in this regards have been addressed or compiled here in both English and Urdu along with Arabic quotes. 

Link: http://the-finalrevelation.blogspot.com/2013/06/the-obligation-and-importance-of.html

Likewise , a detailed article warning and refuting the people from self interpreting this deen in any way whatsoever has also been drafted here: 

Link: http://the-finalrevelation.blogspot.com/2014/02/warning-from-self-interpretation-of.html

So this article will only quickly share quotes with rough or no translation for students to understand that Ahl dhikr ALSO means `Ulema (as some brothers belonging to certain fan clubs of Mawdudi or others seem to deny) 


Firstly a quick brief comprehensive explanation of the verse " so ask the people of dhikr ..if you do not know" 

the below passage in short explains that there are various opinions among the salaf with regards to this verse and can be divided into two main groups 

1- who say ahl dhikr here in "accordance" to the asbaab an-nuzool (causes for the revelation of this aya) are the jews and christians . (this is further divided into the believers among the jews and christians and so on and so forth) and they also do not deny that ahl dhikr also means scholars 

2- the other party says this means both the above one as well as scholars.

تفاسير بعض السلف لأهل الذكر أنهم أهل الكتاب أي أهل التوارة والإنجيل ، وهم العلماء بها وبما فيها لأن المقصود من السؤال وهو الجواب لا يتحقق إلا منهم دون سائر أهل الكتاب .
وهذا تفسير ابن عباس ، وتلميذه مجاهد بن جبر ، وسياق الآيات يساعدهم على اختيار هذا القول فيما يبدو لي .

وعبدالرحمن بن زيد بن أسلم يذهب إلى أن أهل الذكر هم علماء المسلمين ، حيث قال : نحن أهل الذكر ، ثم استشهد لصحة تفسيره بقوله تعالى : إِنَّا نَحْنُ نزلْنَا الذِّكْرَ وَإِنَّا لَهُ لَحَافِظُونَ ) وقرأ( إِنَّ الَّذِينَ كَفَرُوا بِالذِّكْرِ لَمَّا جَاءَهُمْ ) ... الآية. وذهب كثير من المفسرين المتأخرين إلى هذا القول .

لكن الآيتان مكيتان ، وقريش لن تصدق المسلمين فيما يقولون لو سألوهم وأجابوهم ، فالذي يظهر أن قول ابن عباس ومجاهد هو الصحيح في تفسير هذه الآية . وهو أن المقصود بأهل الذكر هم علماء أهل الكتب السابقة .

غير أنه يصح الاستدلال بهذه الآية على أن أهل العلم بعلمٍ من العلوم يجب أن يرجع إليهم في ذلك العلم ، وهي من هذا الوجه أشبه بقاعدة قرآنية ، لكن السؤال عن المقصود بها في هذه الآية ابتداءً عندما خوطب به قريش حين نزوله والله أعلم .

وقد كتبت هذا دون مراجعة للتفاسير على سبيل المدارسة .

Some quotations from the Muffassireen and shuyukh quoting our aslaaf and as well as their explanations for ahl dhikr implying towards `ulema from various books of theirs

THE LONGEST CHAIN FOUND IN BUKHAAREE

THE LONGEST CHAIN FOUND IN BUKHAAREE

- حَدَّثَنَا أَبُو الْيَمَانِ أَخْبَرَنَا شُعَيْبٌ عَنْ الزُّهْرِيِّ ح و حَدَّثَنَا إِسْمَاعِيلُ حَدَّثَنِي أَخِي عَنْ سُلَيْمَانَ عَنْ مُحَمَّدِ بْنِ أَبِي عَتِيقٍ عَنْ ابْنِ شِهَابٍ عَنْ عُرْوَةَ بْنِ الزُّبَيْرِ أَنَّ زَيْنَبَ بِنْتَ أَبِي سَلَمَةَ حَدَّثَتْهُ عَنْ أُمِّ حَبِيبَةَ بِنْتِ أَبِي سُفْيَانَ عَنْ زَيْنَبَ بِنْتِ جَحْشٍ أَنَّ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ دَخَلَ عَلَيْهَا يَوْمًا فَزِعًا يَقُولُ