Journal of University of Shanghai for Science and Technology ISSN: 1007-6735

Employing The Privacy of The Companions in The Service of The Nation's General Legislation(Personal Status as A Model)

M.D .Moaz Abdul-Alim Abdul Rahman Al-Saadi Anbar University - College of Islamic Sciences - Department of Jurisprudence and its Foundations

INTRODUCTION: Praise be to Allah, and blessings and peace be upon our prophet Muhammad,his family ,companions ,and those who follow him. To the sectionnow, it is understood that the legal legislations are set to work with except people how are exempted according to a legitimate reason .As an exception is for those with who are not able to fast, this exception included the gender of the excluded and not a specific person. However, some exceptions for only specific people for themselves and not others .These exceptions are made by Prophet Mohammad, may God’s prayers and peace be upon him, as no one after him can be exempt from these legislations.

The reason for writing this research is to show the extent to which specificities are employed in the service of the nation's general legislation (personal status as a model). The previous research is entitled: employ the specifics of the Companions in public service legislation for not Meh( worship a model. The exception means what is going stop doing one or some legislations or temporary measures as well as exempting some individuals or places to be applied to them, or intended to overthrow the legitimate application of the provision in the right sample of individuals or samples of cases. Some of these exceptions come from an incoming reversal of the laws of measurement, it is not permissible for others to be measured with, by proving such a ruling to others due to a common cause between them, because of the existence of special legislative considerations for them, so other than these legislations are not measured against them, because they are mentioned contrary to the fixed general rules In canon.

There is no disagreement among the scholars that one of the characteristics of the Prophet - may God’s prayers and peace be upon him - is that he pertains to whoever wills whatever he wills.Such as making a shameful testimony with the testimony of two men, and his permission to mourn for Umm Atiya, leaving mourning for Asma’s bint Amees when her husband Jaafar bin Abi Talib died, and the man’s marriage to the woman with what he had of the Qur’an, and his license to breastfeed Salem, the sire of Abu Hudhaifa, who was old, and in hastening the two-year charity for Abbas, And in combining his name and nickname for the child who is born to Ali after him, and in staying in the mosque next to Ali - may God be pleased with him - and others( 4()) .I have chosen the most prominent issues discussed in our society, and the plan consisted of three discussions, as follows:

The first section: Khuzaymah testimony. The second section; Breastfeeding an adult. The third section: of the legislations of marriage. The conclusion summarizes the most important findings and recommendations.With the lack of evidence on the section express the lack of these specificities, I hope that I have succeeded in presenting this important sectionand clarifying the most important issues related to it.May Allah's blessings and peace be upon him, our Master Muhammad and his family and companions. The first section Khuzaymah Certificate Origin in the number of witnesses is two of your men or one man and two women of integrity.

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The indicative face: The verse indicates that the number required for witnesses is two men or a man and two women. Nevertheless, it is proven, unlike the analogy, that the testimony of Khuzaymah was counted by the testimony of two men, that his uncle, told him one of the companions of the Prophet to pay the price of his horse, the prophet of Allah , peace be upon him, was walking fast and seller was slower,some men delayed the seller to make a bargain. The Bedouin did not recognize that the Prophetwas ahead of him. So the Prophet, may God’s prayers and peace be upon him, rose up when he heard the call of the Bedouin, and said: “Or did I not buy it from you?” The Bedouin said: No, God , what , said the Prophet. Khuzaymah ibn Thabit: I bear witness that you have purchased said, turned to the Prophet peace be upon him on Khuzaymah said “What do you testify?” He said: I believe in you and your word, O Messenger of God. The testimony of Khuzaymah equalsthe one of two men.

Amara Ben Khuzaymah bin Thabit , from his father, stated that the Prophet peace be upon him and bought a horse from Sawaa bin Harith Fjhdh. Khuzaymah denied the deal. Therefore, the Messenger of Allah said , peace be upon him:« What made you to testify was not with him present » ?He said: “You believed when you brought it and knew that you only say the truth. So the Messenger of God, may God’s prayers and peace be upon him, said”.

And with him - may Allah be pleased with him: "that a Bedouin sold from the Prophet peace be upon him, a horse female, and then went, increasing the Prophet peace be upon him, then disbeliever be sold, passed by them Khuzaymah ibn Thabit heard the Prophet peace be upon him says “I bought it from you.” He testified to that. When the Bedouin went, the Prophet, peace and blessings of God be upon him, said to him :He said: No, but when I heard you say: “He sold you,” I knew that it is a right that you only say a truth. He said: “Testify”.

The indicative aspect: The ruling on the testimony of Khuzaymah is equivalent to the testimony of two men as an exception from the general rules, and exceptions are often in the fundamentals of necessity and necessities valued at their extent, so judges may not measure against another’s Khuzimah in making the testimony of two men as the testimony of Khuzaymah, even if someone else is higher than him in religiousness, truthfulness and honesty, so this did not happen. To count the testimony of the Companions who are better than Khuzaymah as his testimony for the specificity of this testimony.Therefore, the testimony of a single Muslim is not accepted, even if he is like Khuzaymah or better than him. The jurists are unanimously agreed that the testimony of Khuzaymah - may God be pleased with him - equals the testimony of two men. .

The impact of this testimony when writing the Koran, Zaid ibn Thabit - he said may Allah be pleased with him: «copied newspapers in the Koran, and lost a verse from Sura parties I heard the Messenger of Allah peace be upon him read it, did not find her only Khuzaymah fixed bin Al - Ansari , who made the Messenger of Allah peace be upon him witness testimony of two men », which is saying { :of the believers are men true to what God was pledged “. The Rightly Guided Caliphs - may God be pleased with them - accepted Khuzaymah’s testimony alone, which was his own.

The significance of specifying Khuzaymah: Perhaps the prophet mohammed wanted peace be upon him and to guide people to the texts mentioned as means of proof and the number of witnesses identified in non-slander and adultery. It did not prevent from accepting other means to prove in limited cases or outcome of the fateful.

This was achieved when he proved the verse , if not the privacy Khuzaymah for lost , and it is very dangerous in such a situation and if we know that the street passed or before the testimony of a witness and one with the right of the plaintiff , but spent by Nkol the defendant him on the right and said

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that some A .Is science , but spent The testimony of one woman during breastfeeding and the testimony of one woman in alimony, Hind, the wife of Abu Sufyan, when she was informed of her husband’s negligence in her maintenance. We will know definitely that the street alludes to the judges to rely sometimes if not Tto a free means to establish sufficient and there was a necessity in the case and that really would be lost without justification to rely on what Lito a fled evidence so what condition of the Koran in the witnesses to be Tla Muslims and got in some cases , the possibility of loss of significant rights in places that are not there where Muslim or amended certificate authorized to accept a non - Muslim in the will to travel , God said { :or others from you and others that you are you strike the earth Vosapetkm calamity death .And when he permitted marriage to a Muslim from a kibbutz, he permitted non-Muslim witnesses to her marriage to be among the people of this world. This is something that Ibn al-Qayyim warned about in the judgmental methods that the judge not only stop at the established means of proof, but rather follow whatever other means he could to prove rights.You may accept a certificate Khuzaymah reference to such meaning,or else why before suffered the husband alone , a prosecutor and witness at the same ?For those who see that the words of curse are testimonials. He said the son of values (and asked the Governor ,or the governor governs Balfrash and evidence that shows him the right , and reasoning in the UAE does not stop with mere phenomena of evidence and recognition , so that he may be a threat to one of the two rivals , if it appears from him that he invalidates probably hit him , and perhaps asked him about things guide him As the case image. Is that right or wrong ? This is a matter of great benefit , if neglected by the governor or the governor missed really much , and established a vain lot , wat expansion which make them relying , without legitimate conditions , occurred in the types of injustice and corruption.

The second topic Breastfeeding for an adult This is a subject of much confusion about it, someviews tried to exploit it for their own purposes, and this sectionhas risen to the fore recently after the issuance of fatwas of some contemporaries’ permits adults’ breastfeeding. The scholars differed concerning the breastfeeding of the elder over two schools of thought: The first view: Breastfeeding is only deprived of what was in infancy, and breastfeeding an adult does not prove prohibited.This is the view of the majority of the companions, followers and scholars .This was narrated on the authority of Omar, Ibn Masoud, Ibn Omar, Ibn Abbas, Abu Huraira, and the wives of the Prophet - may God’s prayers and peace be upon him - except for Aisha - may God be pleased with them - and Ibn Al-Musayyib, Al-Hasan Al-Basri, Al-Zahri, Qatada, Al-Awza’i, Akrama, Al-Shaabi, and Ibn Shubrama And Sufyan Al-Thawri, which is a novel on the authority of Ali, may God be pleased with him. Al-Tirmidhi said: “The work of most scholars among the companions of the Prophet - may God’s prayers and peace be upon him - and others is that breastfeeding is not forbidden except for what is below the two years, and what is after the two yearsis not forbidden.. It is the saying of the majority of jurisprudence from al-HanafiMalikismShafi’iism and habenula And the female front and the argument for them: 1. Mothers breastfeed their children two full years for those who want to complete the breastfeeding

The indicative face: The noble verse indicates that the completion of breastfeeding is a year, and if the period ends, its ruling is interrupted, and there is no point in what has increased after its completion, so if it is breastfed after it, even for a moment, it is not considered breastfeeding and does not result in a prohibition. 2. What was authenticated on the authority of Aisha, may God be pleased with her - “Breastfeeding is from starvation”.

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The indicative face: The indicates that breastfeeding, in which the sanctity is established, is that the infant is a child that satisfies his hunger and suffices for him, and this does not include the period of breastfeeding, which is two years before weaning. 3. What was narrated on the authority of Umm Salamah - may God be pleased with her - who said: “The Messenger of God - may God’s prayers and peace be upon him - said: No one is forbidden from breastfeeding except for what has been raised in the intestine and is before weaning . 4. What was narrated by Abu Obeida bin Abdullah bin Zama: "that his mother Zainab girl Abu Salama, told him that her mother Umm Salamah, wife of the Prophet peace be upon him, she says:" My father other wives of the Prophet peace be upon him to enter them one of those breastfeeding , and said to Aisha: God, what we see this only license the cheapest Messenger of Allah, peace be upon him a special Salem, what we have inside one of these breastfeeding, not Raiana“.

The indicative face: This hadith shows that breastfeeding an adult is a private matter of peace that should not be generalized.

The second doctrine: Breastfeeding is forbidden at any age and time, and there is no difference between young and old. This was narrated on the authority of Ali, Aisha - may God be pleased with them -, Abdullah and Urwa bin Al-Zubayr, Ataa bin Abi Rabah, Al-Qasim bin Muhammad, and Al-Layth bin Saad. And to him went the virtual .And the argument for them: What was narrated the mother of believers Aisha - God bless them said: Easy girl Suhail came to the Prophet, peace be upon him, said: O Messenger of Allah, I see in the face of Abu Huzaifa from entering Salem, a ally, said the Prophet, peace be upon him: «Ordaih »She said: How should I breastfeed him ?He is a big man, the Messenger of Allah peace be upon him and said: «I learned that he had a great» man, Amr added in his speech: he had seen Badra, in the novel Ibn Abi Omar: He laughed the Messenger of Allah peace be upon him" . In another interview, "said Umm Salamah, Aisha, that you enter the boy Aloaf, which is what I like to enter Ali, said: Aisha said: As for you in the Messenger of Allah, peace be upon him like? She said that the wife of Abu Hudhayfah said: O Messenger God, peacefully, will enter me while he is a man, and there is something in Abu Hudhaifa's soul from you. So the Messenger of God, may God bless him, said:

The indicative face: These authentic confirm that breastfeeding an adult is permissible and that it proves that it is forbidden, and that this is the ruling of the Messenger of God - may God bless him and grant him peace - so it should be taken into account and the hadith is authentic, and it is a text in the place of conflict.

Objection: The hadith of Salem is specific to the wife of Abu HudhaifaBecause the wives of the Prophet - may God bless him and grant him peace - said to Aisha - may God be pleased with them -: “By God, we do not see this except for a license that the Messenger of God - may God bless him and grant him peace - for a special peace.

The researcher’s answer: replied to that by saying: “This is just a conjecture, because Al-Zuhri said: (Some of the wives of the Messenger of God - may God bless him and grant him peace - we do not know, perhaps this was a special license for Salem)”.

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Reply: That this effect is interrupted, because Al-Zuhri did not understand the wives of the Prophet - may God’s prayers and peace be upon him - how they had passed earlier when they said to Aisha, and they swore that it was a license to Salem, not a conjecture as Ibn Hazm went to him, and the narration of their division is a true Muslim priest, as mentioned above( ]40[) . And he answers: The hadith is authentic and it was narrated by Muslim as mentioned above.

Widespread view Which it seems to me that all the letters of the Messenger of Allah - peace be upon him - but it is a special time for babies at a young age, ie: the time of normal children 's food, Vcolh says {" : and the parents breastfeed their children full Holin who wants to be breast } ( 41())Rather, it means the period of original breastfeeding known to all people, which is two years from the time the infant is born. Likewise, he - may God bless him and grant him peace - in the authentic hadith: "Breastfeeding is only from starvation".It is intended for the original period of breastfeeding.Hence, a group of jurists took that the condition of breastfeeding is that it be satisfying. Therefore, what Ibn Hazm mentioned that an adult may be hungry, so by breastfeeding that hunger will go away is a distant talk, because the boy has dispensed with feeding with food, so he is breastfeeding for the indispensable, so it does not result in the prohibition. And if the wives of the Prophet - may God bless him and grant him peace - divided the fact that breastfeeding an adult is exclusive to Salem, he strongly supports that he is exclusive to him, it does not go beyond him, and if Lady Aisha - may God be pleased with her - said about it, because many of the Companions disagreed with her - may God be pleased with them -. As for what was narrated on the authority of Ali bin Abi Talib - may God be pleased with him - it is weak.Based on this, the opinion of the majority is the most correct, which is that forbidden breastfeeding is what happened during the two years of the child's life when it is usually weaned, and on the other hand, Ibn Hazm went to the fact that the number of forbidden breastfeeding is five. Based on this, he would have contradicted himself by affirming the prohibition on one breastfeeding. It can be answered from Aisha’s hadith according to Muslim that he is opposed to what al-Bukhari narrated on her authority from our master Muhammad - may God bless him and grant him peace - “Breastfeeding is due to famine.” Al-Bukhari was presented to Muslim first , then her narration on the authority of our master Muhammad - may God bless him and grant him peace - introduction to Her own opinion, and perhaps this was her opinion first, so when she heard the hadith she narrated and changed her mind, and whatever it is, the lesson is raised if the commentator opposed it to the companion, especially since there is a hadith according to Bukhari and a Muslim that a man entered her and got angry ( peace and blessings be upon him ) so she said he is my brother through breastfeeding and he said to her: Look at your brothers Breastfeeding from starvation, so he told her that he was breastfed with her when he was older than two years, and that did not prevent him from doing that, so how is it correct after that to say that she contradicted the hadith when she narrated it herself? Nevertheless, the hadith of Salim, the master of Abi Hudhayfah, is clear that it is specific to Salem only because this person raised him easy while he was a baby and he felt that she was his mother. When he grew up, it was unreasonable for him to look at her with another look, so it was easy for her and he had to breastfeed him and he was forbidden to her. But it is not unreasonable for a woman to breastfeed an adult she did not know previously, because a man would look at her as a woman would look unlike what Salem would have felt toward my father Hudhaifa's wife.Therefore, the hadith was special and no one can be measured against it because it was mentioned that it is forbidden for Aisha to enter a man because he was breastfed at a time other than the time of breastfeeding, which is two years.

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The third section Marriage to the Qur’an or Islam The origin of the disagreement on this issue is whether the dowry may be a benefit ?Is it correct for benefits to be financial values, and among the various difference evidence on this issue the Messenger (peace and blessings of God be upon him) marrying some of his companions with what they have of the Qur’an or their Islam, and the following is a statement of the ruling on marriage by teaching the Qur’an:

The first doctrine: It is permissible for a man to teach his wife a friendship.The late went to it, and the Shafi’i and Ahmad permitted it in one of the two views, and the Zaydis, the Imamis, and Asbagh from the said it.The Shaafa'is stipulated that it is permissible to make teaching the Qur’an a dowry, two conditions: The first condition:knowledge of the condition is taught in one of two ways: The first way :explaining the destiny that teaches him to say all of the Qur’an or the first or last seven.The second way :Appreciation of time, by teaching her the Qur’an for a month and teaching her whatever she wants.The second condition :that the one contracting his education should be a cost in his education.

Their argument: 1- Sahl ibn Sa'd - may Allah be pleased with him -: "The Messenger of Allah, peace be upon him came to him a woman, she said: O Messenger of Allah, I have endowed myself to you, so she standing long, man stood up and said: O Messenger of God Zojneha that were not you the need, The Messenger of God, may God’s prayers and peace be upon him, said: “Do you have anything that you can believe ”?He said: my only robe this, the Messenger of Allah said, peace be upon him: «If I gave her to him sat not izar you, and look for something something» he said: What I find something, he said: «sought even a ring of iron», and look for something and did not find anything, he said The Messenger of Allah peace be upon him: «Are you from the Koran thing»? he said: Yes. with me Surat as well as Surat as well as - Wall called it - he said to him the Messenger of Allah peace be upon him: «may Onkankha including with you from the Koran ." »And in the novel, "I have acquired it with what you have of the Qur’an".And in the novel, "In which the gaze is reduced and raised". .

The indicative face: The hadith explicitly states that it is permissible to make teaching the Qur’an a dowry, and Ibn Hajar quoted Al-Qadi Ayyad as saying: It is possible to say: “With what you have of the Qur’an” two ways that he showed: that he teaches her what he has of the Qur’an or a certain amount of it, and that is her dowry, and it is possible that the Ba’a means lam For the sake of what you have of the Qur’an, so I honor him that his wife is without a dowry, because he is the keeper of the Qur’an or some of it, and the woman has become in the sense of talent, and the gift is specific to the Prophet - may God bless him and grant him peace . I answer that this is specific to that man because the Prophet - may God bless him and grant him peace - was permissible for him to marry the donor, so it is permissible for him to marry her if he wants without a dowry. They protested this with the messenger of Abu al-Nu'man, who said in it: "No one will have a dowry after you".Abu Dawood narrated: "Makhoul used to say: This is not for anyone after the Messenger of God, may God bless him and grant him peace". On the authority of Saeed bin Al-Musayyib, he said: “The gift is not valid for anyone after the Prophet - may God’s prayers and peace be upon him - and if he believes it with a whip and above it is permissible”

I answer the hadith that it is a mursal hadith and some of the men of its chain of transmission are ignorant, and on the authority of the two scholars that there is no evidence in saying the followers . It can be answered that the transmitted hadith and the sayings of the followers are to reinforce the statement of the competence of this companion with this ruling and not to infer an independent judgment.

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They also answered the saying of Judge Ayyad that the matter has two meanings, and that it cannot be spent on one meaning except with evidence, and that the rules are for a man to name a woman a dowry, and that this is what the Messenger - may God bless him and grant him peace - assigned to some of his companions in honor of him . 2- Anas - may Allah be pleased with him - said: "Abu Talha engaged om saleem , she said to him: O Abu Talha is shown but I am a Muslim woman, a man and you are an infidel, it is not permissible for me to marry you, it is the receipt of dowry do not ask others”.

I object to the hadith and say : Saying it is my dowry, I do not ask you anyone else that that is for money because at the beginning of the matter it was that whoever converted to Islam at the hands of a person then died, the one who embraced Islam inherits from the one who caused his conversion to Islam. Al- Bukhari narrated on the authority of Tamim al-Dari. With his life and his death.) When she had a share in his inheritance and his money , she said: This is a dowry for him. I do not ask you for anything else from my money. This makes the contract concluded on the inheritance money and not on a benefit. Likewise, your wife’s hadith of what you have of the Qur’an means that the Noble Qur’an teaches her and this teaching is a fee for it. Ruqyah in Al-Fatihah He told them (If you are most deserving of what you have taken for the reward of the Book of God), if he knows her, he deserves a fee for him, then this fee is her dowry, and likewise, he, upon him be peace and blessings be upon him, freed Safiya and made her release her dowry. Manumission usually costs money, so this money becomes her dowry.

3- Whatever it is permissible to take a compensation for, it is correct to call it a friendship, so that he makes the benefits of his house, his animal, or his servant a year of friendship for his wife, or he makes her dowry his service for her in planting or building a house or sewing a dress, or on pilgrimage travel, for example .

The second doctrine: Learning the Qur’an should not be a dowry. And to it went the leaders of the , , Shafi’i and sayings to them and the Ibadis.The Hanafis said: If he married a woman on the condition that the Qur’an would teach her, she would have a dowry like her. Ibn al-Hajib said: If the dowry is benefits such as serving it for a certain period, or teaching it in the Qur’an, Malik forbids it, and Ibn al-Qasim dislikes it and permits it, it is dyed, and if it falls, the well-known passes. Their argument: 1- He says { :that you may seek your wealth .

The indicative face: That the name is not money, because teaching the Qur’an and the like completed acts of obedience towards God Almighty, the name is not correct, and the dowry is required, because it is a benefit not matched with money. Al-Qurtubi said: That God Almighty said with your wealth, and achieving money is what is related to greed and is prepared for the benefit and the benefit of education for knowledge is not money, and the collective principle on him is that if a man hires a man to teach him a surah of the Qur’an he called a dirham, it is not permissible, because rentals are only permissible for one of those concerned either. For a specific work, such as sewing a garment and the like, or for a certain time, and if he hired it to teach a surah, then that is a rent, not for a known time, or for a known work, but he hired it on the basis of knowledge, and he may understand a little and much education in a few and many times, as well as if he sold it He turned him around to teach him a surah of the Qur’an, it is not permissible, and if the education does not have the benefits with it, nor are the people aware of the money, then he does not own the goods with it. 2- He says { : women and pay Sedkathn the bee Tabn you about something of it the same sa eat it Mraia Congratulations

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The indicative face: The term "eating" mentioned in the verse does not have any benefits, especially since the bee is the gift that must be named a piece of information.( 67())Therefore, it is not permissible to make teaching the Qur’an or anything of it a dowry, because chicken is not permissible except with money. The widespread view The most correct view is that marriage is not permitted except with money, because education has its own reward, Islam is an inheritance, and emancipation includes money and a price, so this money is in fact the dowry and not education or Islam alone. This excludes the talk about privacy and is general in the ummah ,as we mentioned earlier in the objection to the hadith of Anas, and God Almighty knows best.

Conclusion After this presentation, summarize the most important results as follows: 1-The Messenger of God - may God bless him and grant him peace - has the right to specialize among the Companions - may God be pleased with them - with whatever rulings he wants, even if they are outside of the analogy. 2- It is not correct to measure these matters that are excluded. 3- Some of the disputed issues around which conflict or confusion have occurred can be avoided simply by acknowledging the specificity of the ruling on some of the Companions, such as the dispute over the breastfeeding of the eldest. 4- It was proven that the martyrdom of Khuzaymah - may God be pleased with him - stood as two Shahada. 5- The scholars differed on marriage over learning the Qur’an, and it is more likely for the researcher that this is one of the characteristics of the Companions - may God be pleased with them.- God grants success

Sources and references - The Holy Quran. 1- Ahkam al-Qur’an, by Abu Bakr Ahmad bin Ali al-Razi al-Jasas, (d. 370 AH), edited by: Muhammad Sadiq Qamhawi, House of Revival of Arab Heritage - Beirut, 1405 AH. 2- Supervising issues of disagreement, by Abdel-Wahhab Ali Al-Maliki Al-Baghdadi Al-Qadi, (d. 432 AH), Administration Press, Tunisia. 3- Bidayat al-Mujtahid wa Nihayat al-Muqtasid by Abu al-Walid Muhammad bin Muhammad bin Rushd al-Qurtubi bin Muhammad bin Ahmed bin Rushd al-Qurtubi, nicknamed Ibn Rushd al-Hafid, (d.595 AH), Dar al-Fikr for Printing and Publishing, Beirut. 4- Badaa` al-Sanai`a in the Arrangement of Shari`a, by Abu Bakr Alaa al-Din Ibn Mas`ud Ahmad Akasani or Kashani, (d. 587 AH), Arab Book House, Beirut, 2nd Edition, 1982 AD. 5- Reaching the Goals from Gathering Evidence of Judgment, by Hafiz Ahmad bin Ali bin Hajar Al- Asqalani, (d.582 AH), verified by: Muhammad bin Abdulaziz Al-Khouli, House of Revival of Arab Heritage, Beirut, 4th Edition, 1379 AH - 1960 AD. 6- Al-Tabasrah on Usul Al-Fiqh, by Abu Ishaq Ibrahim bin Ali bin Yusuf Al-Fayrouz Abadi Al-Shirazi, (d. 476 AH), edited by: Dr .Muhammad Hasan Hitto, First Edition, Dar Al Fikr, Damascus, 1403 AH. 7- Tuhfat Al-Talib with knowledge of the hadiths of Mukhtasar Ibn Hajib, by Abu al-Fida 'Ismail bin Omar bin Katheer al-Dimashqi, (d. 774 AH), edited by: Abd al-Ghani bin Hamid bin Mahmoud al- Kubaisi, Dar Hira, Makkah Al-Mukarramah, 1st Edition, 1406 AH. 8- Rounding out Al-Tadhhab, by Abu Al-Fadl Ahmed bin Ali bin Hajar Al-Asqalani Al-Shafi’i (d. 852 AH), edited by: Muhammad Awamah, Dar Al-Rasheed, Syria, Edition 1, 1406 AH - 1986 AD.

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9- The Compilation of the Legislations of the Qur’an and the clarification for what it contains from the Sunnah and Ay al-Furqan, by Abu Abdullah Shams al-Din Abd al-Aleem al-Bardouni, Dar al-Shaab, Cairo, 2nd Edition, 1372 AH. 10- Al-Desouki's footnote to the great explanation, by Muhammad bin Ahmad bin Arafa al-Desouki al-Maliki, (d.1230 AH), edited by: Muhammad Alyish, Dar al-Fikr for Printing and Publishing, Beirut. 11- The Glorious Pearls in Jurisprudence Matters, by Muhammad bin Ali Al-Shawkani, (d. 1250 AH), printed with a margin of commentary by Al-Dur Al-Rawda Al-Nadia Al-Qanuji, Dar Al-Nadwa Al- Jadidah, Beirut, Lebanon, 2nd Edition, 1408 AH - 1988 AD. 12- The Spirit of Meanings in the Interpretation of the Great Qur’an and the Mathani Seven, by Abu Al-Thana Shihab Al-Din Al-Sayyid Mahmoud bin Abdullah Al-Alousi Al-Baghdadi (d. 1270 AH), House of Revival of Arab Heritage, Beirut. 13- Al-Rawd Al-Nazeer Explanation of the Great Jurisprudence by Judge Sharaf Al-Din Al-Hussein Bin Ahmad Bin Al-Hussein Al-Siyaghi Al-Haimi Al-Sanaani, (d.1221 AH), publisher: Al-Moayad Library, supervised your correction and publication: Dar Al-Bayan Library, Damascus, 2nd Edition, 1968 AD. 14- The Kindergarten of the Talibin and the Mayor of the Muftis, by Abu Zakaria Mohi al-Din bin Sharaf al-Nawawi, (d. 676 AH), supervised by Zuhair al-Shawish, Islamic Office, Beirut, 1405 AH - 1985 CE. 15- Subul al-Salam, by Muhammad bin Ismail al-San`ani, the Emir, (d. 1182 AH). 16- Sunan Abi Dawood, by Abu Dawud Suleiman bin Al-Ash'ath Al-Sijistani Al-Azdi (d. 275 AH), edited by: Muhammad Muhyiddin Abdul Hamid, Dar Al-Fikr for Printing and Publishing. 17- Sunan Al-Bayhaqi Al-Kubra, by Abu Bakr Ahmad bin Al-Hussein bin Ali bin Musa Al- Bayhaqi, (d. 458 AH), edited by: Muhammad Abdul Qadir Atta, Ibn Al-Baz Library, Makkah Al- Mukarramah, 1414 AH - 1994 AD. 18- Sunan al-Tirmidhi, by Abu Issa Muhammad bin Issa al-Tirmidhi al-Salami, (d.279 AH), edited by Ahmad Muhammad Shaker and others, House of Revival of Arab Heritage, Beirut. 19- Sunan al-Nisa’i al-Kubra, by Abu Abdullah Ahmad bin Shuaib bin Ali Yen Abd al-Rahman al-Nasa’i (d. 303 AH), edited by Abd al-Ghaffar Sulayman al-Bandari, and Sayyid Kesrawi Hasan, Dar al-Kutub al-Ilmiyya, Beirut, 1st Edition, 1411 AH - 1991 AD. 20- The Laws of Islam in the Issues of Imbalance and the Forbidden, by Abu al-Qasim Ja`far bin al-Hasan bin Yahya al-Hudhali, known as (The Investigator al-Hili) (d. 676 AH), the institution of my publications Ismaili. 21- Explanation of the flowers extracted from the rain rain, by Abdullah bin Abi Al-Qasim Al- Zaidi, the famous Ibn Moftah, (d.840 AH), Amman, Sana'a, 1st ed., 1400 AH. 22- Explanation of Al-Zarqani on the Muwatta of Imam Malik bin Anas, (d.179 AH), by Muhammad bin Abd al-Baqi bin Yusuf al-Zarqani, (d.1122 AH), Dar al-Kutub al-Ilmiyya, Beirut, 1st Edition, 1411 AH. 23- Al-Sharh al-Sagheer on the closest paths to the doctrine of Imam Malik, by Ahmad bin Muhammad al-Sawy al-Maliki al-Khaluti, (d. 1241 AH), published his hadiths, indexed it and decided on it by comparing the hadith: Dr. Mustafa Kamal Wasfi, Dar Al Ma'arif Press, 1st Edition, Egypt, 1972 - 1974 AD. 24- Explanation of the Nile and the Healing of the Ill, by Muhammad bin Yusuf bin Isa Atfeesh, (d. 1332 AH), Al-Irshad Library, Jeddah. 25- Sharh Sunan al-Nasa’i, by Abu Abd al-Rahman bin Abi Bakr al-Suyuti, (d. 911 AH), edited by Abd al-Fattah Abu Ghuddah, Islamic Publications Office, 2nd Edition, Aleppo, 1406 AH 1986 AD. 26- Explanation of the meanings of archeology, by father Jaafar Ahmad bin Muhammad bin Salama bin Abd al-Malik bin Salamah al-Azdi in al-Tahawi al-Hanafi, (d. 32 AH), edited by: Muhammad Sayyid Jad al-Haq - Muhammad Zuhri al-Najjar, Dar al-Kutub al-Ilmiyya, Beirut 1399 AH. 27- Sahih Ibn Hayyan, arranged by Ibn Laban, by Abu Hatim Muhammad Ibn Hayyan Ibn Ahmad Al-Tamimi Al-Basti, (d. 354), edited by: Shuaib Al-Arna`out, The Resala Foundation, Beirut, Edition 2, 1414 AH - 1993 AD.

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28- , Sharh Al-Nawawi, by Abi Zakaria Muhyiddin Yahya Bin Sharaf Bin Mari Al- Nawawi, (d. 676 AH), House of Revival of Arab Heritage, Beirut, 1392 AH. 29- The great classes, by Abu Abdullah Muhammad bin Saad bin Manea al-Zahri al-Basri, (d. 230 AH), presented to him by: Dr .Ihssan Abbas, Dar Sader, Beirut, 1968. -30Ruling methods in Sharia politics Abu Abdullah Muhammad bin Abi Bakr bin Ayyub Ibn Qayyim al-Jawziya)751 - 691( The Investigator: Nayef bin Ahmed Al-Hamad Publishing World Benefits House - Makkah Al-Mukarramah -31Holding precious jewels in the schools of the world of Medina, by Jalal al-Dadi Ibn Shas (d.616 AH), edited by: Dr .Muhammad Abu Al-Ajfan and Abdullah Mansour, Dar Al-Gharb Al-Islami, Beirut, 1st Edition, 1425 AH. -32Mayor of al-Qari Sharh Sahih al-Bukhari, by Badr al-Din Mahmoud bin Ahmad bin al-Husayn al- Ayni al-Hanafi (d.885 AH), House of Revival of Arab Heritage, Beirut. -33Aoun al-Ma'bood Ali Sunan Abi Dawood Suleiman bin al-Ash'at al-Sijistani (d. 275 AH), by Abu Abd al-Rahman Shams al-Haq, known as Muhammad Ashraf bin Amir bin Ali bin Haider al-Siddiqi al-Azim Abadi, died a year later (1310 AH), Dar al-Kutub al-Ilmiyya, Beirut, 2nd ed. 1415 AH. -34The Indian Fatwas, by Sheikh Nizamuddin and a group of Indian scholars, flags, Islamic Office, Muhammad Azdabir, Diyarbakir, Turkey, 3rd Edition, 1393 AH. -35Fath al-Bari Sharh Sahih al-Bukhari, by Ahmed bin Ali, known as Ibn Hajar al-Asqalani, (d. 852 AH), edited by: Muhammad Fuad Abd al-Baqi and Muhib al-Din al-Khatib, (d. 1969 CE), Dar al- Maarifa - Beirut, 1st Edition, 1379 AH. -36Al-Fusul fi Al-Usul, by Ahmed bin Ali Al-Razi Al-Jassas, (d. 370 AH), verified by Dr .Ajeel Jassim Al- Nashmi, First Edition, Ministry of Endowments and Islamic Affairs, Kuwait, 1405 AH. -37Fayd Al-Qadeer, Explanation of Al-Sagheer Mosque, by Abdel-Raouf Al-Manawi, (d. 1031 AH), edited by: Abi Al-Wafa Al-Afghani, The Great Commercial Library, Egypt, Edition 1, 1356 AH. -36Jurisprudence rules and their applications in the four schools of thought, Dr .Muhammad Mustafa Al- Zuhaili, Dar Al-Fikr, Damascus, 1st Edition, 1427 AH - 2006 AD. -37Kitab al-Sunan, by Abu Uthman Sa`id ibn Mansur al-Khurasani, (d.227 AH), edited by: Habib al- Rahman al-Azami, The Salafist House, India, Edition 1, 1982 CE. -38The adequacy of the loving student in the characteristics of the beloved called (the major characteristics) and called (the model of the lapis in the characteristics of the beloved), by Abu al-Fadl, Jalal al-Din Abd al-Rahman al-Suyuti, (d.911), Dar for Scientific Books, Beirut, 1st Edition, 1985 AD. -39Al-Zawaid Complex and the Source of Benefits, by Nur al-Din Ali bin Abi Bakr al-Haythami, (d. 807 AH), Al-Rayyan Heritage House, Beirut, and the Arab Book House, Cairo, 1st Edition, 1407 AH. -40Al-Mahalla, by Abu Muhammad Ali bin Ahmed Saeed bin Hazm Al-Dhaheri Al-Andalusi, (d. 456 AH), investigation by the Arab Heritage Revival Committee, Dar Al-Horizon Al-Jadeeda, Beirut. -41Maraqat Al-Mufateh, Explanation of Mishkat al-Masabeeh, by Nur al-Din Ali bin Sultan Muhammad al-Harawi, known as Mulla al-Qari, (d.1014 AH), The Yemeni Press, Cairo 1309 AH. -42Al-Mustadrak Ali Al-Sahihin by Abu Abdullah Al-Hafiz Muhammad bin Abdullah Al-Hakim Al- Nisabouri (d.405 AH), edited by: Mustafa Abdel-Qader Atta, Dar Al-Kotob Al-Alami, Beirut, 1st Edition, 1411 AH - 1990 AD. -43The authentic Musnad summarized by the transmission of justice on the authority of justice to the Messenger of God, may God bless him and grant him peace, by Abu Al-Hassan Muslim bin Al-Hajjaj Al- Qushayri Al-Nisaburi (d.261 AH), edited by: Muhammad Fuad Abdul-Baqi, House of Revival of Arab Heritage, Beirut. -44Al -Musannaf, by Abu Bakr Abd Al-Razzaq Bin Hammam Al-San`ani, (d.211 AH), Editing: Output and Commentary by: Habib Al-Rahman Al-Azhami, The Islamic Office, Beirut, 2nd Edition, 1403 AH. -45Landmarks of the download known as (Tafsir al-Baghawi) by Abu Muhammad al-Husayn ibn Mas'ud al-Fara al-Baghawi (d. 516 AH), edited by: Khaled Al-Ak and Marwan Swar, Dar Al-Maarifa, Beirut, 2nd edition, 1407 AH - 1987 AD.

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-46Milestones of Sunan Sharh Sunan Abi Dawood, Hamad bin Muhammad bin Ibrahim Al-Basti in Al- Khattabi, (d. 388 AH), printed with the margin of Sunan Abi Dawood Suleiman Ibn Al-Ash'ath Al- Sijistani, (d. 275 AH), First Edition, Homs, 1969 AD. -47The Great Lexicon, by Abu Al-Qasim Suleiman bin Ahmed bin Ayyub Al-Tabarani, (d. 360 AH), edited by: Hamdi bin Abdul Majeed Al-Salafi, Science and Governance Library, Mosul, 1404 AH-1983 AD. -48Mughni who needs to know the meanings of the words of the Minhaj, Shams al-Din Muhammad bin Ahmad al-Sherbini al-Qaheri al-Shafi’i al-Khatib, (d.977 AH), Dar al-Fikr for Printing and Publishing, Beirut. -49Al -Mughni, by Muwaffaq al-Din Abdullah bin Ahmed bin Muhammad bin Qudamah al-Maqdisi, (d.620 AH), Arab Book House, Beirut, 1972 CE. -50Al -Muhadhdhab fi al-Imam al-Shafi’i jurisprudence, by Abu Ishaq Ibrahim bin Ali bin Yusuf al- Fayrouz Abadi al-Shirazi, (d. 476 AH), House of Thought for Printing and Publishing, Beirut. -51Neil Al-Awtar, Explanation of Selected News from the Hadiths of Sayed Al-Khayyar, by Muhammad bin Ali bin Muhammad Al-Shawkani, (d. 1250 AH), Dar Al-Jeel Library, Beirut, 1 / 1973AD. -52Al-Hidaya, Explanation of Bidaya Al-Mubtadi, by Abu Al-Hassan Burhan Al-Din Ali bin Abi Bakr Bam Abdul-Jalil Al-Margiani Al-Farghani (d.593 AH), Islamic Library, Beirut 1

) ( ]1[seen: classes in assets ,for the Jsas ,313/2 : and Altbesrh in the fundamentals of jurisprudence, for the Sherzai, (T 476 H: 169. ) ( ]2[the rules of jurisprudence and its applications in the four d doctrines .Muhammad Mustafa Al-Zuhaili.502/1 : ) ( ]3[See: Explanation of Sunan Al-Nasa’i ,by Al -Suyuti, (d. 911 AH) ,223/7 ,and Fayd Al-Qadeer, Explanation of Jami` Al- Saghir ,by Al -Minawi, 5/45, and Mirqat Al-Mufa`at Sharh of Mishkat Al-Masabih: 3/431 ]4[( )Consider: the adequacy of the student named (major characteristics): 1/30, and explain Zargani on for the Zarkana.97/3 : , ) ( ]5[He is Khuzaymah ibn Thabit ibn al-Fakkeh, and he is called Aba Amara - may God be pleased with him -. He had the banner of Bani Khatmeh in the conquerors of the conquest, and he was called the two Shahada, and he witnessed two rows with Ali - may God be pleased with him - and killed that day in the year thirty-seven . See: Al-Tabaqat Al-Kubra, by Al -Zahri( d.230 AH: 4/378. ) ( ]6[Surat Al-Baqarah: From verse 282. ) ( ]7[See :Ahkam Al -Qur’an, by Jassas, (d. 370 AH.230/2 : ) ) ( ]8[He is Umarah bin Khuzaymah bin Thabit al-Ansari al-Awsi, Abu Abdullah, or Abu Muhammad al-Madani, a third-class trustworthy, died 105 years old, and he is seventy-five .See: Approximation of Al-Thahabib , by Ashqalani al-Shafi’i, (d.852 AH).209 : ]9[( )Sunan Abi Dawood ,:, 308/3 , big female and Sunan ,: 7/301 No. (4647), and on the correct Mustadrak of Nasaboura, (said: "This is true cross - talk and his agreement Walsh En thiqaat did not narrate," said the son of many: " Its chain of transmission is authentic, Hajjah. ”Tuhfat al-Taleb La Bin Katheer al-Dimashqi (d. 774 AH), 290. ) ( ]10[The Great Dictionary ,by Lutbara 4/87, No. (3730). Al-Haythami said: “It was narrated by al-Tabarani, and his men are all trustworthy ”.Complex appendages for Heathme,: 9/320. 11()) )Seed ,for Snani, No. 8/366.)2( ) ( ]12[See: Al-Jami ' Ahkam Al-Qur’an by Al - Baradouni.405/3 : ) ( ]13[See the rules of jurisprudence: 56. ]14[( )Explanation of the meanings of al-Athar: 8/277, and Fath al-Bari, Sharh Sahih al-Bukhari: 519/8, and Umdat al-Qari Sharh Sahih al-Bukhari ,274/10 : and Aoun al-Ma'bood Ali Sunan Abi Dawood: 20/10, and Nayl al-Awtar explained the selection of the news from the sayings of Syed The Good Guys, by Muhammad bin Ali bin Muhammad al-Shawkani, (d. 1250 AH), Dar Al-Jeel Library, Beirut, 1st Edition / 1973AD: 5/271. ( ) 15(Al-Ahzab): From verse 23. ) ( ]16[seen Aoun Idol: 1. / 21. ) ( ]17[Surat Al-Ma`idah: From Verse 106. )2(The ruling methods in the legal policy of Ibn al-Qayyim183 | 1

) ( ]18[Among them is Jamal al-Banna. ) ( ]19[See: Al-Mahalla ,Laban Hazm: 10/17, and Bidaya La Bin Rushd: 2,27. ]20[( ) Sunan al-Tirmidhi, 3/459. ) ( ]21[Al-Hidayah, Explanation of Bidaya al-Mubtadi, 1/243. ) ( ]22[Bidaya al-Mujtahid: 2/27.

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) ( ]23[Al - Muhadhdhab in the jurisprudence of Imam al-Shafi’i for Shirazi: 2/55. ) ( ]24[Al-Mughni La Bin Qudamah: 8/141. ( ]25[Al-Rawd Al -Nazeer for Sanani, 4/90. ) ( ]26[The Shari'ahs of Islam in matters of virtue and the forbidden, by Muhaqqiq al-Hili 2/283 ) ( ]27[Surat Al-Baqarah: From verse 233. ]28[( )Spirit of the meanings of the guardian Baghdadi ,: 4/394. ) ( ) 29(Sahih Al-Bukhari by Fath Sharh Al-Bari: 9/116, Sahih Muslim, explained by Al -Nawawi , by Al -Nawawi.34/10 : ) ( ]30[Sunan al-Tirmidhi: 3 / 458-459. Narrated by al-Tirmidhi and he said a good and authentic hadith. ]31[( )The correct predicate of Nishapuri, 2/1076, No.)1454( . ]32[( )See: Al-Mahalla: 10 / 19-20, and Fath Al-Bari: 8/185, and the paths of peace by Sannani al-Amir, (d.1182 AH), and reaching the goals of Ibn Hajar: 3/53. ) ( ]33[See: Al-Mahalla 10/17. ) ( ]34[Sahih Muslim: The Breastfeeding Book, Chapter on Breastfeeding the Great, 2/1076, No. (1453.) ) ( ]35[Source former book: Suckling door suckling Big / 2/1076, No.)1453( . ) ( ]36[See: Local: 10/17. ) ( ]37[seen: Explanation of Sahih Muslim: 10/286. ]38[( ) See: Same source: 10/287. ) ( ]39[Al-Mahalla: 10 / 22-23. ( ]40[See: Explanation of Sahih Muslim: 10/287. ) ( ]41[Surat Al-Baqarah: From verse 233. ) ( ]42[Graduation progression: p.11. ) ( ]43[Milestones of Sunan Explanation of Sunan Abi Dawood: 3/10. ( ]44[See: Supervising matters of dispute, by Abdul Wahhab Ali Al-Maliki Al-Baghdadi 2/175. ) ( ]45[seen examination Bari: 9/185. ) ( ]46[See: Al-Mahalla: 10/17. ) ( ]47[seen: holding gems and precious in the doctrines of the world of the city, Jalal my father n son of Shas ,101/ 2 and kindergarten students and the mayor of Muftis ,for a nuclear 7 / 304-305, singer: 6 / 683-684, and Durar Gorgeous in doctrinal matters ,L Shawkani,: 3/68. ) ( ]48[See: Kindergarten of Al-Talibeen: 7/304 - 305. ) ( ]49[Sahih al-Bukhari: The Book of the Virtues of the Qur’an, Chapter: Your Best of Learning and Knowledge of the Qur’an, 4/1919, No. (4741.) ) ( ]50[same source: the door reading by heart, 4/1620, No.)4742( . ) ( ]51[The same source: The Book of Marriage, Chapter If the Guardian is the Suitor, 5/1972, No. (4839.) ) ( ]52[See: Fath al - Bari: 9/212. ) ( ]53[Kitab al-Sunan, by Abu Uthman Saeed bin Mansour al-Khurasani, (d.227 AH), edited by: Habib al-Rahman al-Azami, al- Dar al-Salafiyyah, India, Edition 1, 1982 CE: 1/206, No. (642.) ) ( ]54[Sunan Abi Dawood: 2/237, No. (2113.) ) ( ]55[Sunan Al-Bayhaqi Al-Kubra, 7/241, No. (14171.) ]56[( ) Seen: Neil Al-Awtar: 10/100. ) ( ]57[same source: 10/100. ]58[( )Sahih Ibn Hayyan 16/155, No.)7187( . ) ( ]59[See :Bada'i' al -Sanai ' by al -Kasani ,278/2 : al -Hidayah ,451/2 : and al -Fatwa al -Hindi, by Sheikh Nizam al-Din: 1 / 3- 2. ) ( ]60[See: Al-Sharh Al-Sagheer on the closest paths to the doctrine of Imam Malik, 2/448, and Haashiyat Al-Desouki on Al- Sharh Al-Kabeer, 2/309, Mughni who needs to know the meanings of Al-Minhaj words: 3/220, Al-Mughni: 6/682, and explanation The Nile and the Heal of the Ill,: 1/72. ( ]61[See: Al-Fatwa Al-Hindi: 1 / 2-3. ) ( ]62[See : Al-Sharh Al-Sagheer: 2/448, and Desouki's footnote: 2/309. ( ]63[Al-Nisa , )' from verse 24. ) ( ]64[seen Badaa'i Sanai: 2/278. ) ( ]65[See: The Whole to the Rulings of the Qur’an: 5/134. ( ]66[Al-Nisa '): From verse 4. ) ( ]67[See: Download parameters known as (interpretation of Baghawi.163/2 (

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