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D AW R A H
I
LMI
YYAH
I
NSTUCTOR
USTADH ABDULRAHMAN
HASSAN
A DE
TAI
LEDE
XPLANATI
ON
OFMANTHUMATUL-F
IQHI
YYAH
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KALEMAH
3
4
[11] The intention is a condition for all
actions,
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6
[18] And rulings are based on certainty,
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[25] And mistakes, being forced, or
forgetting,
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[32] And the ( )الindicates generality,
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[40] And every ruling revolves around the
reason,
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TI
THE3RD EDI ON KEYSTO KNOWLEDGE
D AW R A H
I
LMI
YYAH
I
NSTUCTOR
USTADH ABDULRAHMAN
HASSAN
A DE
TAILEDE
XPLANATI
ON
OFS HARHUS-
SUNNAH
NAME.
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KALEMAH
غما َش يديدا فكتبنا إيلَحْ يه كتااب نُ يريد أَن نستعلم يم حنهُ فَكتب إيلَحْ نَا
statement. And by then another group had
gathered along with us. So the people
In the name of Allāh, the Most Merciful, .عصمنا هللا َوإي ََّّي ُكم ابلتقوى ووفقنا َوإي ََّّي ُكم ملوافقة اْلحدى
the Bestower of Mercy
So you have asked me to clarify to you from سك بي يه وتدرأ بي يه َع حنك شبه حاْلَقَا يويل وزيغ حمداثت ُّ َّم
َ الت
the Sunnah an affair that you may make
فسي الضَّالّني وقد شرحت لَك منهاجا موضحا منريا مل آل نَ ي
yourself patient in adherence to it and avert َ
.َوإي ََّّيك في يْه نصحا بدأت في يْه يِبَ حمد هللا يذي الرشد والتسديد
thereby the doubtful sayings and the
deviation in the newly-invented affairs of the
misguided ones.
ا حْلمد هلل أَحق من ذكر وأوَل من شكر وعلي يْه أثِن الحو ي
احد
Indeed, I shall explain to you a clearly distinct َ ََ َ َ َ
الصمد لَْس لَه ي
ُجل َعن املثْل فَ ََل َشبْه لَه
ّ صاحبَة َوََل ولد َ ُ َ َّ ح
and an enlightening minhāj (methodology)
as sincere advice that cannot be attributed
to me or you. I shall begin by praising Allāh,
the Possessor of correct guidance.
صري ال َحعليْم ح
.اْلَبيري املنْع الرفْع الس يمْع الحب ي
َ َّ َوََل عديل
The praise is for Allāh, the most deserving of
remembrance and the first of those who
must be thanked. And I praise Him, the One,
the Eternal who does not have a female
companion, nor offspring. He is far exalted
above having an equal. So no one resembles
Him and no one is similar to Him. He is the
All-Hearing, the All-Seeing, the All-Knowing,
the Well-Acquainted, the Invincible, the
Exalted.
3
4
The Ascendancy of Allāh
الحعُلُّو
1 – [Above] His Throne and He is close to His
ي يي
أحاط َ [عال] على َع حرشه َو ُه َو َدان بيعلحمه من خلقه َ –١
creation with His knowledge. His knowledge
encompasses the affairs and whatever He
علمه ابْلمور وأنفذ يِف خلقه َسابق ال َحم حق ُدور ﴿يعلم َخائينَة
has previously decreed for His creation is
fulfilled. “He knows that which deceives the
5
6
َ الح َق
ضاء َوالحقدر
Pre-ordainment and Pre-Decree
7
8
The Angels
ال َحم ََلئي َكة
3 – He created the creation with His Will,
اجة َكانَت بي يه فخلق َ اْللق مبشْئته َعن غري َح خلق ح- ٣
without any need for the creation. So He
created all of the Angels for His obedience
ً اصطفى يم حن ُهم
رسَل إي ََل رسله ي
آخ ُرو َن يِبَ حم يده يقدسون َو ح
who surround the Throne glorifying Him.
And there are others who praise and َ َو
venerate Him. And He chose Messengers
from amongst them and some of them carry .َوبَعض مدبرون ْلَمره
out His command.
9
10
َّ آدم َعلَحْ يه
Ādam
الس ََلم
4 – Then He created Ādam with His Hand and
gave him lodging in His paradise. And before
that He created the earth for him and He
َس َكنَهُ جنته َوقبل ذَليك حلْل حَرض يي
مثَّ خلق آدم بيَْده َوأ ح- ٤
prohibited him from the tree. Indeed, His
pre-ordainment came to pass upon him and
ضا ُؤهُ َعلَحْ يه أبكلها مثَّ ابتَله
َ َخلقه َو ََنَاهُ َعن َش َج َرة قد نفذ ق
يمبَا ََنَاهُ َعنهُ يم حن َها مثَّ سلط َعلَحْ يه عدوه فأغواه َعلَحْ َها َوجعل
he ate from it. Then He tried him with that
which He had prohibited him from. Then his
11
12
The actions of the people of Paradise and
Hell
اعمال اهل ا حْلنَّة َوالنَّار
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14
Faith – al-Īmān
حي
اإلميَان
6 - And al-īmān (faith) is statement and
action. And they are two congruent equals.
They are linked together, we do not اإلميَان قَول َوعمل ومها سْان ونظامان وقرينان ََل َو حي- ٦
.ْنهما ََل إيميَان إيََّل بي َع َمل َوََل عمل إيََّل إبييميَان
َ َنفرق ب
differentiate between them. There is no
īmān without action and there is no action,
except with īmān.
واملؤمنون يِف حي
اإلميَان يتفاضلون وبصاحل حاْلَ حع َمال هم متزايدون
And the Believers fluctuate in terms of īmān
and they increase their īmān with righteous اإلميَان َوََل يكفرون بركوب معصْة خيرجون يابلذنُ ي
وب من حي ُ َوََل
deeds. And they are not expelled from īmān
due to sins and they are not declared َوََل عصْان َوََل نوجب حملسنهم اْلحنان بعد من أوجب لَهُ النيَِّب
disbelievers due to perpetration of a sin, nor
disobedience. And we do not make Paradise .صلى هللا َعلَحْ يه وآله َوسلم َوََل ن حشهد على مسْئهم ابلنَّار
incumbent for those who perform good
deeds, except for those whom the Prophet
declared would be in Paradise.
And we do not testify that those who commit
evil deeds will be in the Fire.
15
16
The Qur’ān
الح ُق حرآن
7 - And the Qur’ān is the speech of Allāh
. It emanated from Him, and it is not
created so it will not perish. َ ْ َوالح ُق حرآن َك ََلم هللا عز َوجل َومن لَدنه َولَح- ٧
س مبخلوق
.فْبْد
17
18
ّي
الص َفات
The Attributes [of Allāh]
19
20
The Appointed Times [of Death]
اآلجال
َ
9 - And the creation die at their appointed
.آاثرهم
َ
21
22
The grave
الح َق حرب
10 – Then after they have been squeezed
they will be questioned in their grave.
. مثَّ هم بعد الضغطة يِف الح ُقبُور مساءلون- ١٠
23
24
The Resurrection and the Reckoning
النشور واْلساب
11 – And afterwards, they become
ورو َن
ُ ش ُ َوبعد البلى منشورون َويَ حوم ال يحقَْ َامة إي ََل َرهبم َححم- ١١
decomposed and widespread. And in the
Day of Judgement, they will be gathered
صاهُ هللا ونسوه يِف يَ حوم َكا َن يم حق َداره مخسني ألف الد َوا يوين أ ح
َّ
their reckoning. In the presence of the scales
and the unfolding scrolls of records, Allāh َ َح
سنة لَو َكا َن غري هللا عز َوجل ا حْلَاكيم بَني خلقه [لكنه] هللا
will count up the deeds and the people will
have forgotten their deeds. This will occur on
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26
Paradise and Hell
واانر
ّ ا حْلنَّة
12 – And the people of Paradise will be
[انظرة] يِف نعْم َدائيم ُمقْم و ﴿ ََل ميسهم في َْها نصب َوَما هم
His Generosity and their eyes will be gazing
upon Him by His excellence. They will reside
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28
Obedience to the Leaders and Rulers and
The prohibition of Revolting Against Them
اعة حاْلَئي َّمة واْلمراء َومنع ح
اْلُُروج َعلَحْ يهم َ َط
ْما َكا َن يع حند هللا عز َوجل ي َ َّ َوالط- ١٤
َ اعة ْلويل حاْلَمر ف
14 – And obedience to the ruler in whatever
is pleasing to Allāh and remaining far
away from whatever is displeasing [to Allāh].
.[ع حند هللا] مسخطا مرضْاً واجتناب ما َكا َن ي
And abandoning revolt in response to their َ ََ ح
اْلُُروج يع حند تعديهم وجورهم َوالت حَّوبَة إي ََل هللا عز َوجل َوترك ح
hostility and oppression. And repenting to
Allāh in order that they become
inclined towards their subjects.
.َك حْ َما حيعطف هبم على رعْتهم
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30
حقب لَة ي حي
ساك َعن تَ حكفري أهل ال ح
َ اإل حم
Refraining from Takfīr of Ahlul-Qiblah
ْما ي ي ي
َ حقب لَة والرباءة م حن ُهم ف
واإلمساك َعن تَ حكفري أهل ال ح- ١٥
(excommunication) of the people of the
Qiblah and absolving oneself from them in
َح َدثُوا َما مل يبتدعوا ضَلَلً فَمن ابتدع يم حن ُهم ضَلَلً َكا َن علىأح
terms of whatever they invent, as long as
they do not innovate misguidance. So
حقب لَة َخا يرجا َومن ال ّدين مارقاً ويتقرب إي ََل هللا عز َوجل
whoever from amongst them innovates
misguidance, then he is a dissident against أهل ال ح
اءةي يم حنهُ ويهجر وحيتقر وجتتنب غدته فَ يه َي أعدى من غُ َّدة ََ يابل
the people of the Qiblah and a renegade
from the religion. And one must draw closer َ حرب
to Allāh by freeing himself from such a
person. He must be boycotted, held in .اْلرب
contempt and his gland must be avoided,
since it is more hostile than the germ
infested gland.
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32
The Companions الص َحابَة رضي هللاُ عنهم
َّ
16 – And Abū Bakr as-Siddīq , the
Caliph of the Messenger of Allāh ,
َويُ َقال بيفضل َخلْ َفة َر ُسول هللا صلى هللا َعلَحْ يه وآله- ١٦
is mentioned with excellence. So he is the
ضي هللا َعنهُ فَ ُه َو أفضل ح
اْللق الصديق ر ي
َ ّ َوسلم [أيب بكر
most excellent of the creation and the best
of them after the Prophet . And
after him we praise al-Fārūq and he is ‘Umar وأخريهم بعد النيَِّب صلى هللا َعلَحْ يه َوسلم ونثِن بعده ابلفاروق
Ibn al-Khattāb . So they are the two
ministers of the Messenger of Allāh ضي هللا َعنهُ] فهما وزيرا َر ُسول هللا اْلطاب ر ي َو ُه َو عمر بن ح
and his companions in his َ
gravesite. And we count as third: Dhun- [ِف قَربه ونثلث بي يذي النورين صلى هللا َعلَحْ يه َوسلم وضجْعاه ي
Nūrayn ‘Uthmān Ibn ‘Affān . Then
لي بن يي َّ ي
ّ عُثح َمان بن َعفان َرضي هللا َعنهُ مثَّ بذي الحفضل والتقى َع
there is the possessor of excellence and
righteousness: ‘Alī Ibn Abī Tālib .
.ني ضي هللا َع حن هم أ ح يأيب طَالب] ر ي
Then the remaining from the ten whom the َ ََجَع ُ َ
Prophet promised paradise, and
ني من الحع حش َرة الَّذين أوجب َْلُم َر ُسول هللا صلى هللا ي
we free for every one from amongst them
from love in relation to how much the
َ مثَّ البَاق
Prophet gave them virtue, then َعلَحْ يه َوسلم ا حْلنَّة وخنلص لكل رجل يم حن ُهم من الحمحبَّة بيقدر
the remaining companions .
الَّ يذي أوجب َْلُم رسول هللا صلى هللا َعلَحْ يه وسلم من التَّ حف ي
ضْل
And they are mentioned with excellence and َ َُ
.]ني ضي هللا َع حن هم [أ ح ي
َصحابه من بعدهم ر ي مثَّ ي
َ ََجَع َ لسائر أ ح
their good deeds are mentioned. And we
withhold from delving into whatever ُ َ ح َ
disagreements occurred between them. So
they are the best people upon the earth after َويُ َقال بفضلهم ويذكرون مبحاسن أفعاْلم ومنسك َعن ح
اْلَحوض
their Prophet. Allāh was pleased with
them to accompany His Prophet and He ْما شجر بَْنهم فهم يخَْار أهل اْل حَرض بعد نَبيّْهم ارتضاهم َف
ي
made them supporters of His Religion. So
they are leaders of the Religion and هللا عز َوجل لنَبْه وخلقهم أنصارا لديني يه فَهم أَئي َّمة ال ّدين
outstanding Muslims .
.ني ضي هللا َع حن هم أ ح ي
وأعَلم الحمسلمني ر ي
َ ََجَع ُ َ ُ
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34
َ الص ََلة َوَراء حاْلَئي َّمة َواْل
حهاد َم َعهم َّ
Prayer behind the Leaders and Jihād Along
with Them.
وفاجرها ََلزم َما َكا َن من الحبي حد َعة برَّي [فَيإن ابتدع ضَلَلً فَ ََل
righteous and sinful person of this Ummah is
binding, as long as he is free from innovation.
35
36
ي
َس َفار ّ الص ََلة َواَل حختيَْار بَني
الصْام واإلفطار يِف حاْل ح َّ قصر
Shortening the Prayer and Choosing
Between Fasting and Fast Breaking During
Travel
19 – And shortening the Prayer during الص ََلة يِف حاْلَ حس َفار َو ياَل حختيَْار [في يْه] بَني
َّ وإقصار- ١٩
َ ام َوإين َش
.]اء أفطر َص َ اء َ َس َفار [إين َش الصْام واإلفطار يِف حاْل ح
travels and having the choice between
fasting and fast breaking during travels. [If an ّ
individual wishes, he may fast and if he
wishes, he may break his fast].
37
38
Consensus of the Past Imāms of Guidance
upon these Statements
اجتي َماع أَئي َّمة اْلحدى املاضني على َه يذه املقاَلت
ح
اجتمع َعلَحْ َها املاضون حاْلَولو َن ي
َهذه مقاَلت وأفعال ح- ٢٠
20 – The early Imāms of guidance from the
past have a consensus upon these
رضى ي
ً تصم هبَا التابعون قدوةً و َ من أَئ َّمة اْلحدى وبتوفْق هللا ا حع
statements and deeds. And with guidance
from Allāh, the tābi’ūn held onto them and
ي
َ وجانبوا التَّ َكلُّف ف
took them as examples to be followed and
were pleased with them. And they stayed far ْما كفوا فسددوا بعون هللا ووفقوا مل يَ حرغَبُوا
ي
فَ ح:َعن اَلتّيبَاع فْقصروا َومل َُيَا يوُزوهُ [تزيداً] فْعتدوا
نحن ياب ََّّلل
away from whatever exceeded these
statements. So they remained upon the
39
40
حرمات ال ُحم َحافظَة على أ ََداء الح َف َرائيض والرواتب َو ح
َ اجتنَاب ال ُحم
Preserving the Observance of the
Obligatory and Supererogatory Deeds and
avoidance of the Unlawful Deeds
21 – So I have this explanation of the Sunnah السنة >> حتريت كشفها وأوضحتها فَمن ّ َه َذا << شرح- ٢١
in order to clarify it and elucidate it. So
whoever Allāh grants success will carry out حقْام على أ ََداءَوفقه هللا لل يحقَْام يمبَا أبنته َم َع معونته لَهُ يابل ي
ي ي ي ي
َ اسات وإسباغ الطَّ َه َ فَ َرائضه يابَل ححتَْاط يِف الن
that which I have clarified, along with the
assistance of Allāh in performing the ارة على َ َّج
َّ الصلَ َوات على اَلستطاعات وإيتاء َ َّالط
obligatory duties and taking precautionary
measures against the impurities, performing الزَكاة َّ اعات َوأ ََداء
the purification properly in obedience, Hajj
for the people of diligence and ability, fasting على أهل ا حْل َّدات َواْلحج على أهل ا حْل ّدة واَلستطاعات
a month for the people who have health and
صلوات سنّ َها َر ُسول وي
َّ صَْام
five Prayers that were prescribed by the َ الش حهر ْلهل الصحات َومخحس َ
Messenger of Allāh . After those
ص ََلة الحوتر يِف كل لَحْ لَة وركعيت ي
Prayers, there is the Prayer of al-Witr during َ :هللا صلى هللا َعلَحْه َوسلم
every night and the two units of al-Fajr and
the Prayers of al-Fitr and an-Nahr and the َّ ص ََلة كسوف
الش حمس َوالح َق َمر َ ص ََلة الحفطر والنحر َو
َ حفجر َو
ال ح
.اَلستي حس َقاء َمىت َوجب
Prayers of solar and lunar eclipses when they
occur and the Prayer for rain when it َ إيذا نزل َو
ص ََلة ح
becomes obligatory.
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42
Conclusion of the Treatise
خامتة الرسالة
22 - And one must avoid the unlawful affairs
والغْبة َوالحبَغي بيغَ حري اْلحق َوأَن يُ َقال على هللا َما ََل يعلم كل
And it is unlawful to speak about Allāh
without knowledge. All of these are major
unlawful sins.
.رمات ي
So whoever waivers around the unlawful is
َ َه َذا َكبَائر ُحم
in danger of falling into it. So whoever finds .فَمن رعى حول اْلحمى فَيإنَّهُ يُوشك أَن يواقع اْلحمى
it easy to avoid unlawful acts, then he is upon
guidance from the Religion and he is upon
hope from mercy. And may Allāh grant us
َّ فَمن يسر ْلََذا فَيإنَّهُ من ال ّدين على هدى َومن
الر حمحَة على
and you the success to follow His Straight َر َجاء ووفقنا هللا َوإي ََّّيك إي ََل َسبْله اْلقوم مبنه اْلزيل اْلقدم
Path through his Eternally Abundant Honour
and His Most Generous and Lofty Glory. And
may the peace be upon you and upon those
َّ الس ََلم َعلى من قَ َرأَ علْنا
الس ََلم َوََل َّ وجَلله الحعلي اْلكرم َو
who recite the greeting of peace upon us.
And the greeting of peace is not presented
.][وا حْلَ حمد هلل رب ال َحعاملني
َ ينَال َسَلم هللا الضَّالّني
الرسالَة يِبَ حمد هللا َويم حنه وصلواته على ُحمَ َّمد َوآله
to the misguided ones. [And the praise is for
Allāh, Lord of the worlds].
َ جنزت
We have completed this treatise with the
praise and blessing of Allāh. And may the
.ًَص َحابه وأزواجه الطاهرات َوسلم كثرياً كثريا
َوأ ح
abundant and plentiful peace and
salutations of Allāh be upon Muhammad, his
Family, his Companions, and his Chaste
wives.
43
TI
THE3RD EDI ON KEYSTO KNOWLEDGE
D AW R A H
I
LMI
YYAH
I
NSTUCTOR
USTADH ABDULRAHMAN
HASSAN
A DE
TAI
LEDE
XPLANATION
OFMUQADDIMAH FIUS
OOL
NAME.
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To Proceed:
3
4
The Muslim Nation greatly needs to
understand the Qur’ān which is the firm
rope of Allāh, the wise reminder and the
straight path. Evil desires will never
corrupt it. Wicked tongues will never
distort it. Continuously studying it will
never cause it to fade and its miracles
will never cease. The scholars will never
be able to reach its depths. Whoever
utters it has spoken the truth. Whoever
acts according to it will be rewarded.
Whoever rules by it has been just.
Whoever calls to it has been guided to
the straight path. And whosoever
arrogantly leaves it will be destroyed.
And whosoever seeks guidance
elsewhere will be misguided.
5
6
Allāh says: “And thus We have revealed
to you and inspiration of Our command
[i.e. the Qur’ān]. You did not know what
is the Book or [what is] faith, but We
made it a light by which We guide whom
We will of Our servants. And indeed, [O
Muḥammad], you guide to the straight
path. The path of Allāh, to whom belongs
whatever is in the heavens and whatever
is on the earth. Unquestionably, to Allāh
do [all] matters return” [Sūrah al-Shūrā,
42:52-53]
7
8
Chapter
9
10
And His statements: “Then do they not
reflect upon the Qur’ān” [Sūrah
Muḥammad, 47:24]. And he said: “Then
have they not reflected over the word”
[Sūrah Mu’minūn, 23:68]. Therefore it is
not possible to contemplate over the
Qur’ān without first understanding its
meaning.
11
12
and Imām Aḥmad would heavily rely
upon his narrations, compared to others.
13
14
Chapter
15
16
Each of His names refers to Allāh Himself
as well as the attribute which that name
possesses. For example, the All-Knowing
refers to Allāh and the attribute of
knowledge. The All-Powerful refers to
Allāh and the attribute of power. The
Most Merciful refers to Allāh and the
attribute of mercy.
17
18
If the intention of the questioner is to
pinpoint an object, it can be described
by using any name so long as it is
understood to refer to that particular
object. This description may be in the
form of a noun or an attribute. For
example, the one who asks concerning
the verse: “And whosoever turns away
from My remembrance” [Sūrah Ṭā-Hā,
20:124]. What is the remembrance? The
answer is: ‘It is the Qur’ān’ or ‘It is His
divinely revealed Books.’ The word
remembrance is a noun, and a noun is
either attached to the subject [the one
who remembers] or the object [what is
being remembered].
19
20
However, if the intention of the
questioner is to learn about the attribute
which that name also connotes, then an
added explanation must also be given.
For example, it is possible for one to ask
concerning the names of Allāh: al-
Quddūs [the pure], al-Salām [the
perfect], al-Mu’min [the Bestower of
Faith] even though one knows that these
names refer to Allāh but he wishes to
inquire about these specific attributes.
21
22
He said: The straight path is Islām. The
walls are the boundaries of Allāh. The
open doors are the prohibitions. The
caller from the top of the road is the
Book of Allāh, and the caller from above
the road is the admonisher from Allāh
which ever believers hears in his heart.”
23
24
An example of this is the Qur’ānic verse:
“Then We caused to inherit the Book
those We have chosen of Our servants,
and among them is he who wrongs
himself, and among them is he who is
moderate, and among them is he who is
foremost in good deeds by the
permission of Allāh.” [Sūrah Fāṭir, 35:32].
25
26
Therefore, each saying mentions
something which is already present in
the verse; it is merely stressed in order
to draw attention to that particular
aspect of the verse by way of example.
For defining something by way of
illustration or example can be much
easier than defining something with an
absolute definition.
27
28
The purpose of such statements is not to
insinuate that these verses only
pertained to these people and no one
else; this would not be said by a Muslim
or an intelligent person.
29
30
The scholars have different regarding the
statement of a companion: ‘This verse
was revealed due to such and such.’
Does this statement count as being a
prophetic narration just as if the
companion was to narrate the incident
as it took place, or is it considered an
explanation which the companion gives
himself and not a [prophetic] narration?
Al-Bukhārī considered it to be a
narration whereas others did not. The
majority of books containing narrations
fall into the latter category such as
Musnad Aḥmad. If on the other hand,
the companion describes the incident as
a narration then all agree that it is a
narration.
31
32
Another type of difference which can be
found is where we have ambiguous
words. This can be done in two ways.
Firstly, it is ambiguous because it has a
number of meanings in the language
such as the word ‘qaswarah’ which can
refer to a shooter or a lion, and the word
‘’as’asa’ which can refer to both the
advent and departure of the night.
33
34
There are very few words in the Arabic
language which are synonymous; this is
even rarer in the Qur’ān if not non-
existent. It is rare to express the exact
same meaning using two sets of words;
at best, the meanings will be
approximate. This is from the miracles of
the Qur’ān.
35
36
Another example is the verse: “And
indeed, they were about to tempt you
away from that which We revealed to
you” [Sūrah al-Isrā, 17:73]; Tempt
implies the meaning they prevent and
divert you.
37
38
If one were to say that the word in the
Qur’ān “an tubsala” means to be
imprisoned, and another says it is to be
bailed, this is not a contradictory
difference, for the one imprisoned may
or may not be bailed, so this is an
approximate explanation.
39
40
He mentioned in the third the relatives
that have no prescribed shares and they
are the full or paternal brothers. Cases in
which the paternal grandfather and
brothers meet are rare. This is why the
first such reported instance in Islām took
place after the death of the Prophet ()ﷺ.
41
42
Chapter
43
44
An example of that which is unbeneficial
and has no clear evidence is the
difference regarding the colour of the
dog belonging to the companions of the
cave. Similar to this is the difference
regarding which part of the cow was
used to strike the slain man. Also
included in this are the measurements of
the ark of Nūh, and the type of wood
used. Similar to this is the name of the
boy killed by Khiḍr etc.
45
46
Therefore, when a companion
adamantly holds an opinion, it is not
thought that he has taken this opinion
from the People of the Book, especially
since they were forbidden from believing
them.
47
48
Indeed, the most knowledgeable of
people concerning military expeditions
are the people of Madīnah, then Shām
and then Iraq.
49
50
A narration can be authentic and correct,
or false in which the narrator
intentionally lied or made a mistake. If
we can establish that it is free of lies and
mistakes then it is undoubtedly
authentic.
51
52
Using this method it is possible to
determine the authenticity of narrations
which are reported through different
transmissions, even though each
individual narration is not sufficient on
its own due to a missing link present or
the weakness of a narrator.
53
54
This is similar to a person who knows
another well due to his extensive
experiences with him. He knows he
would not steal, ambush or give false
testimonies.
55
56
The point here is that if a ḥadīth has
been narrated from two different chains
without collaboration, then it cannot be
a mistake or a lie. A lengthy story cannot
be one big mistake; rather parts of it
may contains errors. Therefore, if a
person narrates a long and detailed
story, and another narrates exactly the
same story without collusion then both
stories cannot be a mistake, just as they
cannot be lies.
57
58
For this reason, the majority of scholars
from all the different schools of thought
agree that if a ḥadīth reported with a
single narrator in its chain of narration is
accepted or approved by action then it is
sufficient as evidence. This is mentioned
by the authors of Uṣūl al-Fiqh from all
the school of fiqh: the student of Abū
Ḥanīfah, Mālik, Shāfi’ī and Aḥmad. This
opinion is opposed by a minority of
latter time scholars who chose the
opinion of some theologians. However,
the majority of theologians agree with
the jurists, scholars of ḥadīth and
predecessors on this. This is the opinion
of the majority of Ash’arite scholars such
as Abū Isḥāq and Ibn Fawrak.
59
60
Abū Ya’lā, Abul-Khaṭṭāb, and Abul-Ḥasan
from the Ḥanbalī school.
61
62
Just as they use the ḥadīth of the one
with bad memory as supporting
evidence, they may also classify the
ḥadīth of a trustworthy and reliable
narrator as weak due to apparent and
clear errors for in some narrations. This
is known as the science of ‘ilal al-ḥadīth
(the hidden defects in ḥadīth), and is one
of the most noble and advanced sciences
in the field of ḥadīth. This is when one
who is usually trustworthy and reliable
makes an error in his narrators, and his
error has become known. As it is known
that the Prophet ( )ﷺmarried Maymūnah
whilst he was not in a state of iḥrām, and
that he prayed two rak’ahs inside the
Ka’bah. The narrations of Ibn ‘Abbās
which state that he ( )ﷺmarried whilst in
a state of of iḥrām and that he did not
pray inside the Ka’bah are mistaken.
63
64
The other group claims to follow ḥadīths
wherever they find a wording narrated
by a trustworthy person, or a ḥadīth
which appears to be authentic,
considering it to be from among those
ḥadīths whose authenticity has been
established by the scholars. Even if they
contradict a well-known and authentic
ḥadīth, they will instead revert to facile
interpretations and insist it is an
evidence for a certain issue even though
the scholars of ḥadīth consider it to be
incorrect.
65
66
Al-Wāḥidī was his companion and was
more knowledgeable than him in the
Arabic language, but more distant in
terms of following the pious
predecessors.
67
68
Chapter on The Second Category:
Differences in Tafsīr Relating to
Reasoning and Deductions
69
70
The first group concentrated on
meanings that suited them without pay
attention to the real implications and
contexts of the verses.
71
72
Those who err in both the evidence and
the ideology such as the sects of the
people of innovation oppose the truth
which the moderate Ummah holds onto;
they are those who do not agree upon
misguidance such as the predecessors of
this nation. They interpret the Qur’ān
and twist it to support their views. At
times they use verses as evidence even
though these verses do not support
them, and at times they twist and
change that which contradicts their
views, thus distorting these words from
their proper usages.
73
74
Their concept of tawḥīd is similar to that
of the Jaḥmiyyah, i.e. denying the
attributes of Allāh.
75
76
Without a doubt this belief of theirs has
been refuted by some of the Murji’ah,
Karrāmiyyah and Kallābiyyah and their
followers. They often did well in their
rebuttal but at times they also erred
until the two groups became complete
opposites as has been explained
elsewhere.
77
78
I know of many commentators of the
Qur’ān and others who freely quote from
these people in their words; who even
though they do not agree with their views
or principles, do not realise the errors in
their writings.
79
80
“Those are the ones upon whom are
blessings from their Lord and mercy.”
[Sūrah al-Baqarah, 2:157]; ‘This verse
was revealed concerning ‘Alī when
Ḥamzah was martyred’.
81
82
All of these adjectives describe those
with him, and each description does not
connote a particular individual.
83
84
Indeed, if the companions, their
students and the scholars have an
opinion regarding the commentary of a
verse, and another group of people
interpreted the same verse in a different
way based upon their ideals and beliefs
which are contrary to the beliefs of the
companions and those who followed
them, this latter group is in agreement
with the Mu’tazilah and innovators in
this respect.
85
86
In order to counteract this, one must be
aware of the opposing view which is the
truth. One must also know that their
views are opposed by the views of the
salaf, and that their commentaries are
innovations. Furthermore, one should
then study in detail the falsehood of
their views by using the clear markers of
truth laid down by Allāh.
87
88
Chapter
89
90
The Sunnah is also a form of revelation
similar to the Qur’ān although it is not
recited as the Qur’ān is recited. Imām al-
Shāfi’ī and others have quoted many
evidences in support of this, however
this is not the place to go into detail
about that.
91
92
Imām Abū Ja’far Muḥammad ibn Jarīr al-
Ṭabarī said: Abū Kurayb narrated to us:
Jābir ibn Nūḥ informed us that al-A’mash
informed him, relating from Abū Ḍuḥā
from Masrūq that ‘Abdullāh ibn Mas’ūd
said, “By the One besides whom there is
no other god, not a single verse has been
revealed except that I know about whom
it was revealed and where it was
revealed, and were I to know of anyone
more knowledgeable than me in this
regard and I was able to reach him then I
would travel to him.”
93
94
[A third chain of narration is] then
mentioned from Bandār, who related
from Ja’far ibn ‘Awn from A’mash that
ibn Mas’ūd said the previous about Ibn
‘Abbās.
95
96
This is why when ‘Abdullāh ibn ‘Umar
came into possession of two loads of
books belonging to the People of the
Book on the day of Yarmūk, he would
narrate from them due to the
permissibility stated in the previous
ḥadīth.
97
98
Allāh mentions, “They [i.e. people] will say
there were three, the fourth of them being
their dog; and they will say there were five,
the sixth of them being the dog – guessing
at the unseen; and they will say there were
seven, and the eighth of them was their
dog. Say, [O Muḥammad], “My Lord is
most knowing of their number. None
knows them except a few. So do not argue
about them except with an obvious
argument and do not inquire about them
among [the speculators] from anyone.””
[Sūrah al-Kahf, 18:22]. This verse
comprises good etiquette in this situation
along with teaching what is necessary.
Allāh mentions them [i.e. the companions
of the cave] in three opinions. He then
weakens the first two opinions and
remains silent about the third showing its
correctness. Were it to also be wrong He
would have refuted it as He did the first
two. Allāh then states that inquiring about
such issues possesses no benefit. As such
the befitting response to such an inquiry is
“My Lord is most knowing of their
number.” Only a few people know of their
exact number as Allāh has given them that
knowledge which is why He then says, “So
do not argue about them except with an
obvious argument” meaning do not exert
you energy in what is unbeneficial.
Furthermore, do not ask them concerning
such affairs as they only guess the
unknown.
99
100
If one intentionally authenticates
something incorrect, he has ascribed lies
and falsehood, and if one does this out
of ignorance then he has erred.
101
102
Chapter
103
104
Ibn Jarīr stated: Abū Kurayb informed us
from Ṭalq ibn Ghanām, who related from
‘Uthmān al-Makkī from Ibn Abī
Mulaykah who said, ‘I saw Mujāhid
asking Ibn ‘Abbās about the exegesis of
the Qur’ān and he had with him his
tablets. Ibn ‘Abbās said to him “write”
until he went through all of tafsīr.’
105
106
This means that their opinions are not
authoritative over other [successors]
who hold contrary views; this is true.
However, if they all agree on a single
issue then without doubt it is sufficient
as evidence. Instead, when they differ,
one returns to the language of the
Qur’ān or Sunnah, or the general Arabic
language or statements of the
companions.
107
108
These are the reports from the scholars
who narrated from the companions of the
Prophet ( )ﷺand other than them, all
stating the severity of commentating on
the Qur’ān without knowledge.
109
110
It is also narrated from Abū ‘Ubayd al-
Qāsim ibn Sallām who narrated from
Muḥammad ibn Yazīd from al-‘Awwām
ibn Ḥawshab, who related from Ibrāhīm
al-Taymī that Abū Bakr al-Ṣiddīq was
asked concerning the verse, “And fruit
and grass” [Sūrah ‘Abasa, 80:31]; He
responded, ‘Which sky will shadow me
and which earth will hold me if I speak
about the Book of Allāh without
knowledge.’ The chain of narration is
disconnected.
111
112
Ibn Jarīr narrated from Ya’qūb ibn
Ibrāhīm from Ibn ‘Ulayyah, who related
from Ayyūb from Ibn Abī Mulaykah who
stated, ‘Ibn ‘Abbās was asked concerning
some verses – were you to be asked
concerning them you would have
spoken, but he refused to answer.’ Its
chain of narration is authentic.
113
114
Al-Layth reported from Yaḥyā ibn Sa’īd
that Sa’īd ibn al-Musayyib would not
speak except about that which he knew
when it came to the Qur’ān.
115
116
Abū ‘Ubayd reported from Mu’ādh from
Ibn ‘Awn, who related from ‘Ubaydullāh
ibn Muslim ibn Yasār from his father who
said, ‘Before you speak about Allāh,
pause and look at what precedes and
follows it [i.e. look at the context].’
117
118
This is also due to what is reported in the
ḥadīth, “Whosoever is asked about a
matter but conceals it, will be given a
bridle of fire on the Day of Judgement”
119
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TAILE
DE XPLANATI
ON
OFAL-ARBA’E
EN AL-
NAWAWI
NAME.
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3
4
To proceed:
5
6
The scholars have agreed that it is
permissible to act upon weak hadīth that
state the virtuousness of deeds.
Nonetheless, I have not relied upon that
hadīth only in compiling this work.
Instead, upon the statement of the
Prophet ( )ﷺfound in authentic aḥādīth:
"Let him who was present among you
convey to those who are absent." And
he also said ()ﷺ: "May Allāh make
radiant the man who has heard what I
said, preserved it [in his memory], and
conveyed it in the way that he heard it."
7
8
First Hadīth
9
10
Second Hadīth
11
12
Third Hadīth
13
14
Fourth Hadīth
15
16
Fifth Hadīth
17
18
Sixth Hadīth
19
20
Seventh Hadīth
Recorded by Muslim.
21
22
Eighth Hadīth
23
24
Ninth Hadīth
25
26
Tenth Hadīth
Recorded by Muslim.
27
28
Eleventh Hadīth
29
30
Twelfth Hadīth
31
32
Thirteenth Hadīth
33
34
Fourteenth Hadīth
35
36
Fifteenth Hadīth
37
38
Sixteenth Hadīth
Recorded by al-Bukhārī.
39
40
Seventeenth Hadīth
Recorded by Muslim.
41
42
Eighteenth Hadīth
43
44
Nineteenth Hadīth
45
46
Twentieth Hadīth
Recorded by al-Bukhārī.
47
48
Twenty-first Hadīth
Recorded by Muslim.
49
50
Twenty-second Hadīth
Recorded by Muslim.
51
52
Twenty-third Hadīth
Recorded by Muslim.
53
54
Twenty-fourth Hadīth
Recorded by Muslim.
55
56
Twenty-fifth Hadīth
Recorded by Muslim.
57
58
Twenty-sixth Hadīth
59
60
Twenty-seventh Hadīth
Recorded by Muslim.
61
62
Twenty-eighth Hadīth
63
64
Twenty-ninth Hadīth
He then said:
65
66
Thirtieth Hadīth
67
68
Thirty-first Hadīth
69
70
Thirty-second Hadīth
71
72
Thirty-third Hadīth
73
74
Thirty-fourth Hadīth
Recorded by Muslim.
75
76
Thirty-fifth Hadīth
Recorded by Muslim.
77
78
Thirty-sixth Hadīth
79
80
Thirty-seventh Hadīth
81
82
Thirty-eighth Hadīth
Recorded by al-Bukhārī.
83
84
Thirty-ninth Hadīth
85
86
Fortieth Hadīth
Recorded by al-Bukhārī.
87
88
Forty-first Hadīth
89
90
Forty-second Hadīth
91
92
Forty-third Hadīth
93
94
Forty-fourth Hadīth
95
96
Forty-fifth Hadīth
“No, it is unlawful.”
97
98
Forty-sixth Hadīth
Recorded by al-Bukhārī.
99
100
Forty-seventh Hadīth
101
102
Forty-eighth Hadīth
103
104
Forty-ninth Hadīth
105
106
Fiftieth Hadīth
107
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To proceed:
So I say:
3
4
All of them except for the first are Āḥād,
and these encompass the accepted and
rejected. Since using them as evidence
hinges on investigating the status of the
reporters, contrary to the first category.
Yet they might contain what conveys
inductive knowledge with external
indicators, according to the preferred
opinion”
5
6
and [with regards to] al-Fard al-Nisbī; If
other than it supports it then it is called
a Mutābi’. And if there is a text which is
similar, then it is: a Shāhid. And following
up the chains for it is known as: al-
I’tibār.
7
8
Then criticism: occurs due to the
narrator lying, or being accused of lying,
or making enormous mistakes, or being
heedless, or being corrupt, or being
delusionary, or opposing others, or being
unknown, or being an innovator, or
having poor memory.
9
10
The causes for which a narrator is unknown are: the
narrator may have many names and he is mentioned
with one that is not well-known, for a purpose.
Concerning this they authored regarding al-Mūḍiḥ. It
may be because the narrator has few [narrations] and
is not frequently taken from, concerning this they
wrote regarding al-Wuḥdān. Or he may be left
unnamed out of brevity. Concerning this [they
compiled] al-Mubhamāt. The anonymous narrator is
not accepted; even if he is mentioned anonymously
with a grading of commendation, according to the
soundest opinion.
11
12
or to a Tābi’ī, and it is anyone who met
one of the companions.
13
14
It also includes al-Muṣāfaḥa, which
equals the chain of that authors student.
Nuzūl corresponds to Ulūw in all its
categories.
15
16
then ((he allowed me verbally)), then
((he wrote to me)), then ((from)) and the
like.
17
18
If the names match in writing but differ
in pronounciation, then it is al-Mu’talif
wa al-Mukhtalif.
19
20
Conclusion
21
22
the one whose agnomen matches his
father’s name, or vice-versa, or his
agnomen [matches] his wife’s agnomen;
and whoever is affiliated to someone
than his father or to something that does
not immediately come to mind; and
whose name matches the name of his
father and grandfather, or his Shaykh’s
name and the Shaykh’s Shaykh, and on
up; and whose name matches the
Shaykh’s name and the person narrating
from him.
23
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And to proceed:
• First: al-Uṣūl
• Second: al-Fiqh
3
4
Recommended is an action which is
rewarded if done and is not punished if
left out.
5
6
Confidence is the presence of two
possibilities, one of which is more likely
than the other.
7
8
Literal speech can be either linguistic,
legal, or customary.
9
10
Those who are included in the command and
prohibition and those who are not
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12
plural nouns with the definite article,
undefined nouns such as ‘whoever’ for
animate beings, ‘whatever’ for
inanimate beings, ‘whichever’ for
anything, ‘wherever’ for place,
‘whenever’ for time, ‘whatever’ for
inquiry, consequences, and other things,
and ‘no’ for indefinite nouns.
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14
Conditions can potentially be stated
after mentioning what is made
conditional, and potentially before
mentioning what is made conditional.
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16
Actions
It is interpreted as an obligation,
according to some of our scholars.
Among our scholars are some who said it
should be interpreted as a
recommendation, and among them are
those who suspended judgment.
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18
or it is said its meaning is ‘transfer,’ from
their phrase, ‘I abrogated what was in
this book,’ that is, I transferred it.
19
20
Section regarding contradiction
21
22
The consensus of this nation is a proof in
itself, due to his saying, peace and
blessings be upon him, ‘My nation will
not gather together upon misguidance.’
The law has related the immunity of this
nation from error (in consensus).
23
24
Solitary reports are those which are
acted upon but which do not necessarily
result in accurate knowledge. They are
divided into mursal and attributed
transmissions musnad.
25
26
Analogy by effective cause contains an
effective cause that necessitates the
ruling.
27
28
\\And among people are those who say
the opposite, which is that the default
position of things is permission except if
the law forbids them.
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30
Blind-following (al-taqlīd) is to accept
the opinion of someone without
knowing its proof.
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TI
THE3RD EDI ON KEYSTO KNOWLEDGE
D AW R A H
I
LMI
YYAH
I
NSTUCTOR
USTADH ABDULRAHMAN
HASSAN
A DETAI
LEDEXPLANATI
ON
OFAL-AJ
RUMIYYAH
NAME.
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KALEMAH
3
4
Chapter: Grammatical Analysis
5
6
Chapter: Knowing the signs of
grammatical analysis
7
8
As for the Fathah, then it is an indicator
of the state of Nasb in three instances:
[1] In the singular nouns, [2] In broken
pural forms, [3] In the present tense
verbs if a Naasib precedes it and there is
nothing attached to the last letter in the
verb.
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10
And for the state of Jazm, there are two
signs: [1] The Sukoon, and [2] Removal.
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12
Section
13
14
As for the Sound masculine plural, then
the condition of Raf’ is indicated with
the letter Waaw and both the condition
of Nasb and Khafdh are indicated by the
letter Yaa.
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Chapter: Verbs
17
18
Chapter: The Nouns which are in the
state of Raf’
19
20
Chapter: The Verbal Subject (Doer)
21
22
Chapter: Object whose subject is not
named
23
24
Chapter: Nominal Subject and Predicate
25
26
Chapter: Agents that enter the Nominal
Subject and Predicate
27
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Both Inna and Anna are used to express
emphasis. Ka-Anna is used for similarity,
Lakinna is used to express rectification.
Layta is used to express regret. La’alla
used to express anticipation and
expectation.
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Chapter: The Adjective
31
32
Chapter: Conjunction
33
34
Chapter: Emphasis
35
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Chapter: Substitution
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38
Chapter: Nouns in the state of Nasb
39
40
Chapter: The Verbal Object
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42
Chapter: The Masdar (Original noun)
43
44
Chapter: The circumstantial preposition
of time and place
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46
Chapter: The situational
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48
Chapter: Distinction
49
50
Chapter: The exceptional
51
52
Chapter: Laa
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Chapter: Calling (Vocative)
55
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Chapter: The Causative object
57
58
Chapter: The Accompanying verbal
object
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Chapter: The Nouns in the state of
Khafdh
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THE3RD EDI ON KEYSTO KNOWLEDGE
D AW R A H
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LMI
YYAH
I
NSTUCTOR
USTADH ABDULRAHMAN
HASSAN
A DE
TAILEDE XPLANATION
OFAQEEDAH AL-WAASITI
YYAH
NAME.
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KALEMAH
3
4
Indeed, He knows Himself best, as well
as everything else. He is the most
truthful in speech, the best in address
to His creation.
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6
To Him belongs whatever is in the
heavens and whatever is on the earth.
Who can intercede with Him except
with His permission? He knows what is
before them and what will be after
them, and they encompass not a thing
of His knowledge except for what He
wills. His footstool extends over the
heavens and the earth, and their
preservation tires Him not, for He is the
Exalted, the Almighty.” (al-Baqarah
2:255)
7
8
And He has said: "That you may know
Allāh is able to do all things, and that
Allāh knows all things." (at-Talaq 65:12)
9
10
And He has said: "Act equitably;
Indeed, Allāh loves the equitable." (al-
Hujurat 49:9)
11
12
And He has said: "Whoever deliberately
kills a believer, then his recompense is
Hell to abide therein, and Allāh is angry
with him and has cursed him." (an-Nissa'
4:93)
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And He has said: "What stopped you
from prostrating to what I created with
My own hands?" (Sad 38:75)
15
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And He has said: "Say [unto them]: Act!
Allāh will see your actions, and [so will]
His Messenger and the Believers." (at-
Tawbah 9:105)
17
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And He has said: "Do not set up rivals to
Allāh when you know." (al-Baqarah 2:22)
19
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And His saying: "The Merciful rose above
the Throne." (Ta Ha 20:5)
21
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And He said: "Grieve not. Indeed, Allāh is
with us." (at-Tawbah 9:40)
23
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And He has said: "When your Lord called
Moses: Go to the oppressive people."
(ash-Shu'ara' 26:10)
25
26
And He has said: "This is a Blessed Book
which We have sent down." (al-An'am
6:92)
27
28
Whatever the Messenger described
about his Lord, Mighty and Majestic, in
the authentic prophetic narrations,
which were received and accepted by
the people of knowledge, is obligatory to
believe in.
29
30
And his saying: "There is none among
you but that his Lord will speak to him
without any translator/mediator
between them".
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And his saying ()ﷺ: “O Allāh, Lord of the
heavens and Lord of the earth, Lord of
the Great Throne, our Lord and the Lord
of all things, the Splitter of the grain and
the seed, the Revealer of the Torah, the
Gospel, and the Quran, I seek refuge in
You from the evil of myself and the evil
of every creature whose forelock You
hold. O Allāh, You are the First, there is
nothing before You. You are the Last,
there is nothing after You. You are the
Manifest, there is nothing above You.
You are the Hidden, there is nothing
beyond You. Relinquish my debts and
enrich me from poverty.” It was narrated
by Muslim.
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34
Just as they believe in what Allāh related
in His book, without distortion or
negation, and without ascribing a
modality or making comparisons with
creation. Rather, they take the middle
path regarding the sects of the Muslim
nation, just as the Muslim nation is in
the middle of all nations.
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then He rose above the Throne. He
knows what enters the earth and what
comes out from it and what descends
from the sky and what ascends therein.
He is with you wherever you are, for
Allāh sees what you are doing." (al-Hadid
57:4)
37
38
Part of belief in Allāh and His books is
belief that the Quran is the word of
Allāh, revealed and uncreated. It
originated from Him and to Him it will
return. And that Allāh speaking it is
reality, and that this Quran which was
revealed to Muhammad ( )ﷺis the word
of Allāh in reality, not the speech of
anyone else.
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40
in this worldly life and in the Hereafter.
The believer will say, ‘My Lord is Allāh,
Islam is my religion, and Muhammad
()ﷺ, is my prophet.’ As for one who
doubted, he will say, ‘Oh oh! I do not
know! I heard people saying something
so I said it!’ Then he will be struck with
an iron bar and he will scream. It will be
heard by everything except human
beings, for if they heard it, they would
faint.
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42
As for the unbelievers, they will not be
held to account in the same way as one
whose good and evil deeds are balanced,
for they have no good deeds at all.
Rather, their evil deeds deeds will be
counted and calculated, such that they
stand over them, confess to them, And
will be punished for them.
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44
He ( )ﷺwill have three intercessions
during the Resurrection. As for the first
intercession, he will intercede on behalf
of those held behind until matters are
settled between them, after the
prophets Adam, Noah, Abraham, Moses,
and Jesus the son of Mary have passed
on the intercession and it is left to him.
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46
The saved group among Ahl al-Sunnah
wal Jamā’ah believes in the decree, its
good and its evil. Belief in the decree has
two aspects and each aspect contains
two matters.
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48
When He creates a body before blowing
the spirit into it, He dispatches an angel
and commands him to write four
decrees. It is said to him, ‘Write his
provision, his life span, his deeds, and
whether he is damned or blessed,’ and
so on. This decree was rejected in the
past by the extremist al-Qadarīyah sect,
but few reject it today.
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50
The deeds of the servants are done by
them in reality and Allāh creates their
deeds. The servant can be a believer, an
unbeliever, righteous, wicked, praying,
or fasting. The servants have a measure
of ability over their actions and they
have will. Allāh created them, their
abilities, and their wills. As He the
Exalted said: “For whoever among you
wills to be upright, yet you do not will
except that Allāh wills, the Lord of the
worlds.” (at-Takwir 81:28-29)
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until they return to the Ordinance of
Allāh; Then, if they return, make peace
between them justly, and act equitably.
Indeed, Allāh loves the equitable.
Believers are indeed brothers, therefore
make peace between your brothers." (al-
Hujurat 49:9)
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for by the One in whose Hand is my soul,
if one of you spent gold in charity like
the mountain of Uhud, it would not
amount but to a small portion of their
(good deeds), nor even half of it.”
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thirdly ‘Uthmān, and fourthly ‘Alī ibn Abī
Ṭālib, may Allāh be pleased with them
all, as is evident in the narrations and as
agreed upon by the companions in giving
priority to the pledge of ‘Uthmān.
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He also said to ‘Abbās his uncle when
some of the Quraysh complained to him
that they resent the Prophet’s tribe (Banī
Hāshim), ‘By the One in whose Hand is
my soul, you will not have faith until you
love them, for the sake of Allāh and for
the sake of relationship to me.’ And he
said, ‘Verily, Allāh chose the children of
Ishmael, and He chose Kinānah from the
children of Ishmael, and He chose the
Quraysh from Kinānah, and He chose
Banī Hāshim from the Quraysh, and He
chose me from Banī Hāshim.’
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They, despite that, do not consider each
one of the companions to be infallible
from committing major sins or minor
sins. Rather, it is possible for them to sin
in general. They were among the
foremost and the virtuous, which
necessitates their forgiveness of
whatever they committed, if anything
was committed at all, to the extent that
their evil deeds were forgiven, although
those who came after them will not be
forgiven in the same way, because the
companions had many good deeds to
erase their evil deeds, unlike those who
came after them.
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62
Whoever investigates the biographies of
these people with insightful knowledge
and what Allāh blessed them of virtues,
he will know with certainty that they are
the best of the creation after the
prophets. There never was, nor will
there ever be, any others like them. They
are the elite generation of this nation,
which is the best of all nations and the
most honoured by Allāh.
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They give preference to the word of
Allāh above the speech of all other
people. They give priority to the
guidance of Muhammad ( )ﷺover the
guidance of anyone else.
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66
They believe in the meaning of his saying
()ﷺ, ‘Verily, the believers are like a
structure, each one strengthening the
other,’ and he held up his two fingers
together to illustrate ()ﷺ.
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Muhammad ( )ﷺ.However, the Prophet
( )ﷺreported that his nation would split
into seventy three sects, each of them in
the Hellfire but one, the ‘united
community.’ And in the prophetic
tradition he said, ‘They are those
adhering to the likes of what myself and
my companions are upon today.’ Those
who adhere to pure, unadulterated
Islam without deviation, they
became Ahl al-Sunnah wal Jamā’ah.
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THE3RD EDI ON KEYSTO KNOWLEDGE
D AW R A H
I
LMI
YYAH
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NSTUCTOR
USTADH ABDULRAHMAN
HASSAN
A DE
TAILE
DEXPLANATION
OFAL-DURARAL-BAHI
YYAH
NAME.
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KALEMAH
Chapter: [Water]
1. Scent,
2. Colour, or
3. Taste,
3
4
Unit: [Regarding the Types of
Impurities]
5
6
Unit: [Regarding Purifying Impurities]:
7
8
Chapter: Answering the Call of Nature
9
10
Chapter: Wudū (Ablution)
11
12
Unit: [Regarding Recommended Actions
in the Wudū]
13
14
Unit: [The Nullification of Wudū]
15
16
Chapter: Ritual Bathing (Al-Ghusl)
17
18
Section: [Regarding its description]:
It is recommended:
19
20
Section: [Regarding the legislated
[times for] ghusl]:
21
22
Chapter: al-Tayammum
• Face.
• Then the Hands.
• One is to wipe these areas once
after one patting.
• With the Intention.
• Saying Bismillāh.
• The nullifiers of this are the
same as those of wudu.
23
24
Chapter: Menstruation
• [Considered] Menstruating:
When menstrual blood is
observed.
• [Considered] in
irregular/prolonged bleeding:
When other than it is seen.
25
26
The Book of Prayer
It ends at sunrise.
27
28
Chapter: The Call to Prayer
29
30
Chapter: [Regarding the Prerequisites of
the Prayer]
31
32
Chapter: The Description of the Prayer
• Al-Takbīr.
• Fatihah in every rak’ah.
• The last tashahud.
• The Tasleem.
33
34
Section: [Regarding its Nullifiers]
• Talking.
• Preoccupying oneself with what
is not related to [the] prayer.
• Intentionally leaving out a
prerequisite or pillar.
35
36
Chapter: Supererogatory Prayers
37
38
Chapter: Congregational Prayer
39
40
Chapter: Prostration Due to
Forgetfulness
41
42
Chapter: Friday Prayer
• Women.
• Slaves.
• Travellers.
• Those who are ill.
43
44
Chapter: The Prayer of Two Eid
It is two rak’ah.
It is recommended to:
45
46
Chapter: Prayer in Time of Journey
47
48
Chapter: The Prayer of the two eclipses
It is a Sunnah.
It is recommended to:
• Supplicate
• Takbeer (saying “Allāhu Akbar”)
• Give Sadaqah.
• Seek forgiveness.
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50
Book of Funerals
51
52
Section: [Shrouding the Deceased]:
• He must be shrouded in a
garment that appropriately
covers the body, even if it is the
only garment he has.
• There is nothing wrong with
adding more shrouds but
without being extravagant.
• The Shaheed is to be shrouded in
the garments he was wearing
when he was killed.
• It is recommended to perfume
the deceased’s body and
shrouds.
53
54
Section: [Following the funeral and
what is forbidden in it]:
It is forbidden to:
55
56
Section: Burial, visiting graves
57
58
Book of Zakat
59
60
Section: [On the Zakat of cows]:
61
62
Chapter: The Zakat of gold and silver
63
64
Chapter: The ways of expenditure of
Zakat
65
66
Chapter: The Khumus (Fifth)
67
68
Book of Fasting
• Eating
• Drinking
• Sexual intercourse
• Deliberately Vomiting
69
70
Chapter: Supererogatory Fasting
It is recommended to fast:
71
72
Chapter: I’tikaf
73
74
The Book of Hajj
75
76
Section: [The Prohibition of Ihram].
A shirt
A turban
Trousers
77
78
Section: [Circumambulating the house]
79
80
Section: [How to Perform the Hajj].
81
82
Section: [Regarding the Hadyi].
Chapter on Umrah
83