DOCSLIB.ORG

Sunan Abu Dawud Compiled By: Imâm Hâfiz Abu Dawud Sulaiman Bin Ash'ath

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
Sunan Abu Dawud Compiled By: Imâm Hâfiz Abu Dawud Sulaiman Bin Ash'ath English Translation of Sunan Abu Dawud Compiled by: Imâm Hâfiz Abu Dawud Sulaiman bin Ash'ath [yqiumej] From Hadtth no, 4351 to 5274 Ahãdith edited & referenced by: Hâfiz AbU Tâhir Zubair 'All Zal Translated by: Nasiruddin al-Khattab (Canada) Final review by: ALL RIGHTS RESERVED © 2Jj 3I No part of this book may be reproduced or utilized in any form or by any means, lectronic or mechanical, including photocopying and recording or by any information X torage and retrieval system, without the written permission of the publisher. First Edition: July 2008 Supervised by: Abdul Malik Mujahid HEAD OFFICE P.O. Box: 22743, Riyadh 11416 K.S.A.Tel: 00966-1-4033962/4043432 Fax: 4021659 E-mail: [email protected], [email protected] Website: www.dar-us-salam.com K.S.A. Darussalam Showrooms: AUSTRALIA Riyadh • Darussa1n 153, Haldon St. Lakemba (Sydney) Olaya branch: Tel 00966-1-4614483 Fax: 4644945 NSW 2195, Australia Malaz branch: Tel 00966-1-4735220 Fax: 4735221 Tel: 0061-2-97407188 Fax: 0061-2-97407199 Mobile: 0061-414580813 Res: 0061-2-97580190 Suwailam branch: Tel & Fax-1-2860422 Email: [email protected] • Jeddah CANADA Tel: 00966-2-6879254 Fax: 6336270 • Nasser Khattab 2-3415 Dixie Rd. Unit #505 • Madinah Mississauga Tel: 00966-04-8234446, 8230038 Ontario L4Y 4J6, Canada Fax: 04-8151121 Tel: 001-416-418 6619 • AI-Khobar • Islamic Book Service Tel: 00966-3-8692900 Fax: 8691551 2200 South Sheridan way Mississauga, On • Khamls Mushayt L5J 2M4 Tel & Fax: 00966-072207055 Tel: 001-905-403-8406 Ext. 218 Fax: 905-8409 • Yanbu AI-Bahr Tel: 0500887341 Fax: 04-3908027 MALAYSIA • Darussalam • Al-Buraida Tel: 0503417156 Fax: 06-3696124 Int'l Publishing & Distribution SDN BHD U.A.E D-2-12, Setiawangsa 11, Taman Setiawangsa • Darussalam, Sharjah U.A.E 54200 Kuala Lumpur Tel: 00971-6-5632623 Fax: 5632624 Tel: 03-42528200 Fax: 03-42529200 [email protected]. Email: [email protected] PAKISTAN Website: www.darussalam.com.my • Darussalam, 36 B Lower Mall, Lahore FRANCE Tel: 0092-42-724 0024 Fax: 7354072 • Editions & Librairie Essalam • Rahman Market, Ghazni Street,Urdu Bazar Lahore 135, Bd de Ménilmontant- 75011 Pans Tel: 0092-42-7120054 Fax: 7320703 T61: 0033-01-43381956/4483 • Karachi, Tel: 0092-21-4393936 Fax: 4393937 Fax: 0033-01- 43 57 44 31 • Islamabad, Tel: 0092-51-2500237 Fax: 512281513 E-mail: essalarn@essalam corn. U.S.A SINGAPORE • Darussalam, Houston • Muslim Converts Association of Singapore P.O Box: 79194 Tx 77279 32 Onan Road The Galaxy Tel: 001-713-722 0419 Fax: 001-713-722 0431 Singapore- 424484 E-mail: [email protected] Tel: 0065-440 6924, 348 8344 Fax: 440 6724 • Darussalam, New York 486 Atlantic Ave. Brooklyn SRI LANKA New York-11217, Tel: 001-718-625 5925 • Darul Kitab 6, Nimal Road, Colombo-4 Fax: 718-625 1511 Tel: 0094 115 358712 Fax: 115-358713 E-mail: [email protected] INDIA U.K • Islamic Books International Darussalam International Publications Ltd. • 54, Tandel Street (North) Layton Business Centre Dongri, Mumbai 4000 09, INDIA Unit-17, Etloe Road, Leyton, London, ElO 7BT Tel: Tel: 0044 20 8539 4885 Fax:0044 20 8539 4889 0091-22-2373 4180 E-mail: [email protected] Website: www.darussalam.com Email: infoidarussalam.com SOUTH AFRICA • Darussalam International Publications Limbed • Islamic Da'wah Movement (1DM) Regents Park Mosque, 146 Pack Road 48009 Qualbert 4078 Durban,South Africa London MN8 71RG Tel: 0044- 207 725 2246 Tel: 0027-31-304-6883 Fax: 0027-31-305-1292 Fax: 0044 20 8539 4889 E-mail: [email protected] English Translation of Sunan Abu Dawud Volume 5 Compiled by: lmâm Hâfiz Abu Dawud Sulaiman bin Ash'ath AhâdIth edited & referenced by: Hâfiz Abu Tâhir Zubair 'All Za'I Translated by: Nasiruddin al-Khattab (Canada) Edited by: Huda Khattab (Canada) Final review by: Abü Khaliyl (USA) DARUSSALAM DARU SSALAM GLOBAL LEADER IN ISLAMIC BOOKS Riyadh • Jeddah • AI-Khobar • Sharjah shore • London • Houston • New York V1 6 In the Name ofAllâh, the Most Gracious, the Most Merciful © Maktaba Dar-us-Salam, 2008 King Fahd National Library Catalog-in-Publication Data Imâm hâfiz Abu Dawud Sulaiman bin Ash'ath Sunan Abu Dawud / Imâm hâfiz Abu Dawud Sulaiman bin Ashath; Nasiruddin AI-Khattab, Riyadh-2008 599p, l4x2lcm ISBN: 978-9960-500-11-9 (set) 978-9960-500-16-4 (Vol.-5) 1- Al-Hadith- Five books 2- Hadith 3-Title 235.4 dc 1429/2860 Legal Deposit no.142912860 ISBN: 978-9960-500-11-9 (set) 978-9960-500-16-4 (Vol.-5) Contents 5 Contents 37. THE BOOK OF LEGAL PUNISHMENTS (HUDUD) Chapter 1. Ruling On One Who Apostatizes....................................... 15 Chapter 2. The Ruling Regarding One Who Reviles The Prophet jJ ....... 20 Chapter 3. What Has Been Reported Concerning Al-Muharibah.............. 22 Chapter 4. Regarding Interceding About A Legal Punishment ................ 27 Chapter 6. Pardoning In Cases Of Hadd (Punishment) That Do Not ReachThe Sultan .......................................................... 30 Chapter 7. Concealing Those Who Have Committed Deeds For Which Hadd Punishments Are Prescribed ..................................... 30 Chapter 8. Regarding One Deserving Of The Punishment Coming To Confess........................................................................ 31 Chapter 9. Prompting With Regard To Hadd...................................... 32 Chapter 10. Regarding The Case Of A Man Who Admits He Committed A Punishable Offence, But Does Not Specify What It Was......... 33 Chapter 11. Testing By Means Of Beating ........................................... 33 Chapter 12. For What The Hand Of A Thief Is To Be Cut Off................ 34 Chapter 13. For What The Thief's Hand Is Not To Be Cut Off................ 36 Chapter 14. Cutting Off The Hand For Snatching And Treachery ............. 38 Chapter 15. One Who Steals A Thing From A Place Where It Is Protected 39 Chapter 16. Cutting Off The Hand For A Loan If He Denies Borrowing It. 40 Chapter 17. If An Insane Person Steals Or Commits A Crime That Is Subject To A Hadd (Punishment) ...................................... 42 Chapter 18. A Child Who Commits A Crime That Is Subject To A Hadd (Punishment) ................................................................ 45 Chapter 19. The Thief Who Steals During A Military Expedition - Should His Hand Be Cut Off .................................................... 47 Chapter 20. Cutting Off The Hand Of A Grave-Robber.......................... 47 Chapter 21. The Thief Who Steals Repeatedly...................................... 48 Chapter 22. Hanging The Thief's Hand Around His Neck....................... 49 Chapter (...) Selling A Slave If He Steals.............................................. 49 Chapter (...) The Stoning Of Ma'iz Bin Malik ....................................... 53 Contents 6 .7IJ4j I Chapter 24. Regarding The Woman Of Juhainah Whom The Prophet Ordered To Be Stoned.................................................... 64 Chapter 25. The Stoning Of The Two Jews.......................................... 68 Chapter 26. A Man Who Commits Zina With A Mahram Relative ............ 75 Chapter 27. A Man Who Commits Zina With His Wife's Slave Woman 76 Chapter 28. One Who Does The Action Of The People Of LUt ................ 78 Chapter 29. One Who Has Intercourse With An Animal......................... 79 Chapter 30. If The Man Confesses To Zinã But The Woman Does Not 80 Chapter 31. A Man Who Does Something Less Than Intercourse With A Woman, And Repents Before He Is Arrested By The Imam 81 Chapter 32. A Slave Girl Who Commits Zinã And Has Not Been Married 82 Chapter 33. Carrying Out Hadd (Punishment) On One Who Is Sick .......... 84 Chapter 34. Regarding The Hadd (Punishment) For The Slanderer ........... 85 Chapter 35. Regarding The Hadd (Punishment) For Drinking Khamr ......... 86 Chapter 36. One Who Drinks Khamr Repeatedly .................................. 90 Chapter 37. Carrying Out Hadd (Punishments) In The Masjid .................. 94 Chapter 38. Striking The Face In Hadd (Punishments) ........................... 95 Chapter (...) Ta 'zfr (Punishments) ....................................................... 95 38. THE BOOK OF AD-DIYAT (BLOOD MONEY) Chapter 1. A Life For A Life .......................................................... 97 Chapter 2. A Man Is Not To Be Punished For The Wrongs Done By His Father Or Brother.......................................................... 98 Chapter 3. The Imãm Enjoining A Pardon In The Case Of Bloodshed 98 Chapter 4. The Heir Of The One Who Was Killed Deliberately Taking The Diyah .................................................................... 105 Chapter 5. One Who Kills After Accepting The Diyah .......................... 106 Chapter 6. If A Person Gives A Man Poison To Drink Or Eat, And He Dies, Is He Subject To Retaliation? ................................... 107 Chapter 7. If A Man Kills His Slave Or Mutilates Him, Should Retaliation Be Imposed On Him? ...................................... 112 Chapter 8. Al-Qasamah .................................................................. 114 Chapter 9. Not Retaliating On The Basis Of Qasamah.......................... 117 Chapter 10. Retaliation On The Killer................................................ 119 Chapter 11. Should A Muslim Be Killed In Retaliation For A Disbeliever? 120 Chapter 12. If A Man Finds A Man With His Wife, Should He Kill Him? 122 Chapter 13. Injury Caused Accidentally By The Zakah Collector............... 123 Contents 7 Chapter 14. Retaliation Without A Weapon Of Iron.............................. 124 Chapter ( ... ) Retaliation Of A Ruler On Himself
Load more

Recommended publications
  • Classical Islamic Discourse on the Origins of Language: Cultural Memory and the Defense of Orthodoxy
    View metadata, citation and similar papers at core.ac.uk brought to you by CORE provided by SOAS Research Online Numen 58 (2011) 314–343 brill.nl/nu Classical Islamic Discourse on the Origins of Language: Cultural Memory and the Defense of Orthodoxy Mustafa Shah School of Oriental and African Studies, London University Russell Square, London WC1H OXG England [email protected] Abstract Classical Islamic scholarship developed two principal theses on the subject of the ori- gin of language (asḷ al-lugha). The first of these theses, commonly referred to astawqīf , accentuated the pre-eminent role that divine agency played in the imposition of lan- guage; axiomatic within this perspective is the view that words (lafz ̣ pl. alfāz)̣ have been assigned their meanings (maʿnā pl. maʿānī) primordially by God. Presented as something of an antithesis to this position, the second doctrine, labeled isṭ ilāḥ ,̣ predi- cates that language was established and evolved via a process of common convention and agreement: words together with their meanings were assigned by human beings, although both the doctrines of tawqīf and isṭ ilāḥ ̣ posit that the actual relationship between words and their assigned meanings remains entirely arbitrary, rejecting any sort of natural link between the two. Although later Islamic scholarship accepted that both theses were plausible, within the course of the 9th/10th centuries opinions on the subject were ostensibly polarized between orthodox and arch-rationalist camps with the former endorsing tawqīf and the latter isṭ ilāḥ .̣ In the quest to achieve a conceptual defense of traditional arguments for tawqīf it was necessary for orthodox theologians to create a connective structure, as articulated through reference to remembrance, continuation, and identity, which enabled them to anchor the construct of tawqīf in a formalized way to the scriptural exegesis and emblems of orthodoxy associated with the pious ancestors.
    [Show full text]
  • Aliran Al-Mujbirah Dan Kesan Pemikirannya Di Malaysia
    ALIRAN AL-MUJBIRAH DAN KESAN PEMIKIRANNYA DI MALAYSIA Oleh: Wan Z. Kamaruddin bin Wan Ali Abstract This article is an attempt to elaborate the development of al- Mujbirah as one of the earliest Muslim sects and also to analyse the influences and impacts of al-Jabariyyah in the Muslim world and in Malaysia. PENDAHULUAN Aliran al-Jabariyyah, al-Jabriyyah1 atau al-Mujbirah2 merupakan salah sebuah aliran pemikiran yang terawal dalam sejarah perkembangan pemikiran Islam. la merupakan aliran yang menjadi lawan dan saingan kepada aliran al-Qadariyyah. Walaupun aliran al-Jabariyyah telah hilang, namun pengaruh dan kesan pemikirannya masih wujud dan berkekalan dalam pemikiran umat Islam pada masa kini. Aliran al-Jabariyyah muncul pada akhir zaman pemerintahan Bani Umayyah sebagai hasil daripada persoalan agama yang berkaitrapat dengan siyasah Islam (sistem politik Islam) iaitu persoalan kepemimpinan (Imamah atau Khildfah). Nama al-Jabariyyah adalah berasal daripada perkataan al-jabr. Dari segi bahasa, perkataan al-jabr bermaksud terpaksa atau tiada kehendak dan kebebasan. Oleh itu, nama al-Jabariyyah adalah berakar umbi kepada perkataan itu yang berkait rapat pula dengan perbuatan manusia (af'dl al- 'ibdd) dan hubungannya dengan perbuatan Allah (afdl Allah). Ini kerana umumnya mereka berpendapat Allah adalah Pencipta segala makhluk- Nya termasuklah manusia dan perbuatan-perbuatannya, dan manusia dikatakan tidak mempunyai kehendak dan kebebasan dalam melakukan perbuatannya sama ada sengaja atau sebaliknya. Ringkasnya, manusia dikatakan dipaksa oleh Allah dalam setiap perbuatan. 1 A.K. Kazi dan J.G.Flynn, "The Jabarites and the Sifatiyya," dim. Abr al-Nahrain, E.J.Brill, Leiden, 1969-70, h. 81. 2 Al-RazI,1'tiqaddt Firaq al-Muslimin wa a-Musyrikin, al-Qahirah, 1398/1978, h.
    [Show full text]
  • Asharism and Atheism- a Glimpse Into Two Parallel Ideologies
    Btibsjtn!bne!Buifjtn;! B!Hmjnqtf!Jnup!Uxp! Qbsbmmfm!Jefpmphjft Autor: Ali Boriqee Source: Multaqa Ahlul-Hadeet Compiled by: al-Mustaqeem Publicatons This page left intentionally blank +)#0 ; رب ا+"2<!، و(.- >; و:.9 و28رك /.- 5'234 1)#0 و/.- آ+& و()'& أ$#"! 0"8 >+9E4./ FGH ورAB8* ;< C#Dت I initiate this discussion to enrich the understanding of the Muslims and to solidify what some of them can somewhat already perceive, but only in a general fashion. It may be funny, but it has a great element of tragedy in that those who follow the Ash’ari school of thought, who claim to be the followers of rationalism, simply do not see the rationale and conclusive ramifications of what their school of thought leads to. Whenever the theological topics concerning “limit” and or “place” for Allah comes up, the two heated sides are usually the salafis who are labeled as the anthropomorphists versus the Ash’aris (and we can add the Maturidis) and who are labelled the “Jahmis”. However, what many from Ahlu-Sunnah among the salafis/ahlul-hadeeth have been slightly unaware of, is that the polemic is much graver than simply the kalaam arguments for “limit”, “jism”, and “place” respectively. Little will they realize that discussion on each one of these topics are actually connected to the topic of ilhaad (atheism) and that the formulated doctrines of the later day Ash’aris is nothing less than an institutionalized form of atheism. We will, in this endeavor, highlight Athari Imaams who have either explicitly stated this fact or who have implied this fact.
    [Show full text]
  • Online Islamic Da'wah Narratives in the UK: the Case of Iera
    Online Islamic Da'wah Narratives in the UK: The Case of iERA by MIRA A. BAZ A thesis submitted to the University of Birmingham for the degree of DOCTOR OF PHILOSOPHY Department of Religion and Theology College of Arts and Law University of Birmingham September 2016 University of Birmingham Research Archive e-theses repository This unpublished thesis/dissertation is copyright of the author and/or third parties. The intellectual property rights of the author or third parties in respect of this work are as defined by The Copyright Designs and Patents Act 1988 or as modified by any successor legislation. Any use made of information contained in this thesis/dissertation must be in accordance with that legislation and must be properly acknowledged. Further distribution or reproduction in any format is prohibited without the permission of the copyright holder. ABSTRACT This thesis is an in-depth study into two of the UK charity iERA's da'wah narratives: the Qura'nic embryology 'miracle' and the Kalam Cosmological Argument. While the embryo verses have received scholarly attention, there is little to no research in the da'wah context for both narratives. Berger and Luckmann's social constructionism was applied to both, which were problematic. It was found that iERA constructed its exegesis of the embryo verses by expanding on classical meanings to show harmony with modern science. Additionally, it developed the Cosmological Argument by adapting it to Salafi Islamic beliefs. The construction processes were found to be influenced by an online dialectic between iERA and its Muslim and atheist detractors, causing it to abandon the scientific miracles and modify the Cosmological Argument.
    [Show full text]
  • Al-Mahdi: Truth Or Fiction?
    AL-MAHDI TRUTH or FICTION? Written by MUHAMMAD AHMAD BIN ISMA’IL AL-MUQADDAM Published by AL-FIRDOUS LONDON ©Copyright: Al-Firdous Ltd. All rights reserved 2013. No part of this book may be reproduced, stored in a retrieval system or transmitted in any form or by any means: electronic, mechanical, photocopying, recording or otherwise without the written permission of the publishers and copyright owner. 2013 Edition. Translated by: Abdallah Elaceri Edited by: Zakariyya King Cover design & Typeset by : Chetan Boda ISBN: 1 874263 95 7 Published and Distributed by: Al-Firdous Ltd. PO Box 71305 London SE17 9DE www.al-firdous.co.uk Printed by: Mega Print Baha Is Merkezi Haramider, Istanbul Contents Translator’s Word: 5 Introduction 11 Part One 39 Ahadith Concerning al-Mahdi 39 Second Chapter 73 The Scholars’ Interest in the Ahadith about theMahdi 73 Third Chapter 91 The Scholars’ Texts confirming the truth about the Mahdi 91 Part Two 113 Fabricated Dubious Arguments 113 Poor Rational Dubious Arguments 183 Part Three 219 Diverse Opinions about the Mahdi 220 Some Remarks 243 The real world… and the anticipation of the Mahdi 252 Conclusion 269 Useful Supplementary Reading 273 The Origin and Development of Hadith 273 Al-Firdous Ltd.’s Program for Tarbiyah 295 Important advice to the Muslims 303 BISMILLAHI AR-RAHMAN, AR-RAHEEM Translator’s Word: All praise is due to Allah, we praise Him and seek His Support. We seek refuge with Allah from the evils of our spirits and misdeeds. Whosoever Allah guides, there is no one who can misguide them, and whosoever Allah misguides, there is no one who can guide them.
    [Show full text]
  • Basra and Ikhwan Al-Safa School of Thought As Representative of Silk Road Civilizations
    109 VOL. 2, NO. 1, JUNE 2017: 109-120 BASRA AND IKHWAN AL-SAFA SCHOOL OF THOUGHT AS REPRESENTATIVE OF SILK ROAD CIVILIZATIONS By BURHAN KOROGLU* The city of Basra, established on the shore of Basra Bay in the south of modern Iraq, played an important role in agriculture and trade for centuries, with its geography and its position where two great rivers of Mesopotamia flow. Before being established with its current name by the Muslim Arabs, the city was known as Teredon in the Chaldean period and Vehiştebad Erdeşir in the Sasanid period. It was reestablished with the name Basra in the early period of Islam by Arabs between Hijri 14-16 (635-637 CE). Afterward, the city became one of the most important centers of trade, science and thought; had a perfect cultural diversity; and hosted important schools of Arabic language and thought for centuries. Besides the commercial effects of its being a transfer point on the axis of Europe, Mesopotamia, Iran, and India, the schools of thought which emerged here were affected by this mobility. In this paper, we try to reveal the philosophical-religious approach which the Ikhwan al-Safa school of thought in Basra, one of the most important cities of the Silk Road, created in parallel with the characteristics of this city. Shiite Ismaili beliefs and thoughts in the region and its characteristics which feed different religions * BURHAN KOROGLU is an associate professor in the Department of Philosophy, School of Humanities and Social Sciences, at Ibn Haldun University, Turkey. 110 Acta Via Serica, Vol.
    [Show full text]
  • 1 Contemporary Wahhabism Rebranded As Salafism
    FIl se peut q ue quelqu ’un d ise : FIl se peut q ue quelqu ’un d ise : Contemporary Wahhabism rebranded as Salafism: the issue of interpreting the Qur’anic verses and hadith on the Attributes of God and its significance Submitted by Namira NAHOUZA to the University of Exeter as a thesis for the degree of Doctor of Philosophy in Arab and Islamic Studies, April 2009. This thesis is available for Library use on the understanding that it is copyright material and that no quotation from the thesis may be published without proper acknowledgement. I certify that all material in this thesis which is not my own work has been identified and that no material has previously been submitted and approved for the award of a degree by this or any other University. (signature) ......................................................................................... 1 ABSTRACT This research studies the theology of those Wahhabis who have now named themselves Salafis. For the purpose of the study, they are referred to as the ‘Wahhabis-self-named- Salafis’ (WSNS). The thesis starts with the observation that the WSNS are usually studied from a political perspective, much less frequently a theological one. Recent research has identified that the theological background of all the different factions of the WSNS is one and the same. This is true for the WSNS who advocate a peaceful way to achieve their goals, as well as those who do not. This thesis aims to explore some of the theological issues that unify these factions. This research demonstrates that, because the WSNS are opposed to the very concept of interpretation of the Qur’an and the hadith, especially when these texts deal with important theological issues such as the Attributes of God, they have developed a vision of Islamic history which is entirely different from the one which had traditionally been accepted by most Muslim scholars and Western academics.
    [Show full text]
  • Some Ḥadiths Subjected to Discussion by Supporters of Bishr
    Cumhuriyet İlahiyat Dergisi - Cumhuriyet Theology Journal ISSN: 2528-9861 e-ISSN: 2528-987X Aralık / December 2018, 22 (2): 1401-1423 Some Ḥadiths Subjected to Discussion by Supporters of Bishr al-Marīsī Due to Having an Anthropormorphist and Corporealist Content* Tecsîm ve Teşbîh İçerdiği İddiasıyla Bişr el-Merīsī Taraftarlarının Tartışma Konusu Yaptığı Bazı Hadisler Ali Kaya Dr. Öğr. Üyesi, Kocaeli Üniversitesi, İlahiyat Fakültesi, Hadis Anabilim Dalı Assistant Professor, Kocaeli Univ., Faculty of Theology, Department of Hadith Kocaeli, Turkey [email protected] orcid.org/0000-0002-7058-1088 Translator / Çeviren Ahmet Çekiç Dr. Öğr. Üyesi, Sivas Cumhuriyet Üniversitesi, Eğitim Fakültesi, Yabancı Diller Bölümü Assistant Professor Dr., Sivas Cumhuriyet Univ., Faculty of Education, Department of Foreign Languages Sivas, Turkey [email protected] orcid.org/0000-0002-7292-3301 Makale Bilgisi / Article Information Article Types / Makale Türü: Translated Article / Çeviri * This article has been published previously in Turkish: Kaya, Ali . “Tecsîm ve Teşbîh İçerdiği İddiasıyla Bişr el-Merîsî Taraftarlarının Tartışma Konusu Yaptığı Bazı Hadisler”. Cumhuriyet İlahiyat Dergisi 22 / 1 (Haziran 2018): 163-188. http://dx.doi.org/10.18505/cuid.384790. Received / Geliş Tarihi: 23 November / Kasım 2018 Accepted / Kabul Tarihi: 22 December / Aralık 2018 Published / Yayın Tarihi: 15 Aralık / December 2018 Volume / Cilt: 22 Issue / Sayı: 2 Pages / Sayfa: 1401-1423 Cite as / Atıf: Kaya, Ali. “Some Ḥadiths Subjected to Discussion by Supporters
    [Show full text]
  • Muḥammad Hijāb, the Falāsifah, Mutafalsifah and Jahmiyyah: Laying the Foundations for the Dīn of the Philosophers and Jahmi
    Muḥammad Hijāb, the Falāsifah, Mutafalsifah and Jahmiyyah: Laying the Foundations for the Dīn of the Philosophers and Jahmites Part 8: A Refutation of Ḥijab’s Slanderous Accusations of Tajsīm and Kufr Against Ahl al-Sunnah Ibn Taymiyyah’s Refutation of the Arguments of the Philosophers and Mu ʿʿʿtazilah Used by Ḥijāb to Accuse Salafīs of Tajsīm and Kufr Abu ʿʿʿIyaaḍ Muḥammad Hijāb, the Falāsifah, Mutafalsfifah and Jahmiyyah 2 INTRODUCTION Muḥammad Ḥijāb is upon the way of the Philosophers and Jahmites of disputation with falsehood and the acquisition of creed through innovated means which involves flawed arguments that ultimately necessitate the non-existence of Allāh, and this has been pointed out by Ibn al-Qayyim (see Part 2) and also Ibn Taymiyyah and (see Part 7). Further, those who innovate philosophical language into speech about Allāh, when they are refuted by showing them the false necessities that arise from their own arguments and their own innovated, terminology —and how this requires negation of what Allāh affirmed for Himself and negation of His very existence— they fabricate charges of tajsīm and kufr , following the footsteps of the likes of Ibn Sīnā, the Jahmiyyah, Mu ʿtazilah, who are Ḥijāb’s salaf. If you drink philosophy and kalām , your end result will be to accuse the people of the Sunnah of tajsim and kufr because they rejected your bid ʿah. And it is not at all strange that the Jahmites, the Ash'arites, the deniers of al-'uluww 1 and the sifat fi ʿʿʿliyyah 2 and khabariyyah 3 are the ones who have rallied around Hijāb, defending him and attacking us.
    [Show full text]
  • The Lonely Jihadist: Weak Networks and the Radicalization of Muslim Clerics
    The Lonely Jihadist: Weak Networks and the Radicalization of Muslim Clerics The Harvard community has made this article openly available. Please share how this access benefits you. Your story matters Citation Nielsen, Richard Alexander. 2013. The Lonely Jihadist: Weak Networks and the Radicalization of Muslim Clerics. Doctoral dissertation, Harvard University. Citable link http://nrs.harvard.edu/urn-3:HUL.InstRepos:11124850 Terms of Use This article was downloaded from Harvard University’s DASH repository, and is made available under the terms and conditions applicable to Other Posted Material, as set forth at http:// nrs.harvard.edu/urn-3:HUL.InstRepos:dash.current.terms-of- use#LAA The Lonely Jihadist: Weak Networks and the Radicalization of Muslim Clerics A dissertation presented by Richard Alexander Nielsen to the Department of Government in partial fulfillment of the requirements for the degree of Doctor of Philosophy in the subject of Political Science Harvard University Cambridge, Massachusetts May 2013 ©2013 – Richard A. Nielsen All rights reserved. Dissertation Advisor: Professor Beth A. Simmons Richard A. Nielsen The Lonely Jihadist: Weak Networks and the Radicalization of Muslim Clerics Abstract This dissertation explores why some Muslim clerics adopt the ideology of militant Ji- had while others do not. I argue that clerics strategically adopt or reject Jihadi ideology because of career incentives generated by the structure of cleric educational networks. Well- connected clerics enjoy substantial success at pursuing comfortable careers within state-run religious institutions and they reject Jihadi ideology in exchange for continued material sup- port from the state. Clerics with poor educational networks cannot rely on connections to advance through the state-run institutions, so many pursue careers outside of the system by appealing directly to lay audiences for support.
    [Show full text]
  • Aqeedah Ar-Raaziyaan
    AQEEDAH OF AR -RAAZIYAAN The Creed of the Two Imaams: Aboo Zur’ah ar-Raazee (d. 264H) and Aboo Haatim ar-Raazee (d. 277H) Taught by Shaykh ‘Ubayd al-Jaabiree Translated by Abu Hakeem www.troid.ca 1 Part One The Aqeedah of ar-Raaziyaan is authored by the two Raazees. They are: Aboo Zur’ah ar-Raazee:!! ‘Ubaydullaah ibn ‘Abdul-Kareem ibn Yazeed ibn Farrookh. He was born after the year ! 200H and died in the year 264H. He was the Imaam, the noblest of memorisers and the muhaddith of Rayy. He heard from Ahmad ibn Hanbal. Aboo Bakr al-Khateeb said, “He was a wise Imaam, a precise memoriser who reported a great deal ... he sat with Ahmad ibn Hanbal and revised narrations with him and a number of the people of Baghdaad narrated from him: Ibraheem al-Harbee, ‘Abdullaah ibn Ahmad and Qaasim al-Mutarriz.” Ibn Hibbaan said, “He was one of the Imaams of the world in hadeeth, along with his adherence to the Deen, his pi- ety and his constancy in memorisation, revision of narrations and his abandonment of this world and what the peo- ple are involved in.” Aboo Haatim ar-Raazee:!! Muhammad ibn Idrees ibn al-Mundhir ibn Daawood ibn Mihraan. He was born in the year 195H and died in the year 277H. He was the Imaam, the Haafiz of Rayy. Ahmad ibn Salamah an-Naysaabooree said, “I have not seen anyone who was a better memoriser of hadeeth, after Ishaaq and Muhammad ibn Yahyaa, than Aboo Haatim ar-Raazee nor anyone who knew its meaning better.” Al-Haafiz ‘Abdur-Rahmaan ibn Khiraash said, “Aboo Haatim is from the people of trustworthiness and understand- ing.” Hibatullaah al-Laalikaa’ee said, “Aboo Haatim was an Imaam and a careful and precise memoriser.” And al- Laalikaa’ee mentioned him as one of the Shaykhs of (Imaam) al-Bukhaaree.
    [Show full text]
  • Ahlu-Sunnah Versus the Ash'ari/Sufi Movement
    Courtesy of alalal ---Mustaqeem Publications THE DOCTRINE OF AHLU -SUNNAH VS THE ASH’ARI /SUFI MOVEMENT Radd Alal Mukhalifeen wa Tadheerul Minal Bida al-Ashaa'ira wal Mutassawifa A Refutation against the Successive generations and the Warning from the Innovations of the Ash’aris and the Sufis Undoing the Satanic plots of the Neo-Aristolians Al-Muqaddimmah Praise belongs to God Who has made truth clearly distinct from error, who puts down innovation and innovators and raises high the Sunna of the Prophet, salallahu alaihi wa sallam, and the people who follow it. Praise belongs to God Who in every century inspires a group of scholarly people to defend the Way of the Prophet, salallahu alaihi wa sallam, from the distortions of the ignorant and the fabrications of the liars, those who accuse the way of the people who strictly restrict themselves upon the consolidated beliefs of the first three generations of Muslims as we were commanded, and who adhere to their methodology in all matters of the religion from adaab, akhlaaq, fiqh, hadeeth, tafseer, aqeedah, and others matters, accuse such a people of being mubtadi, mujassimah, mutashabiha, mutashadidoon, hashawiyyah, mukafireen (those who make takfeer), falsely claiming that their way in aqeedah and the stances that they have taken that had no authentic route to the salafu-saalih, is the saved way, and they are ahlu-sunnah wa taifatul- mansoorah, al firqatu-naajiya. Wa sallallahu alaihi wa mubaraka an Muhammadan wa ala ahlili wa sahbihi ajma’een ama b’ad The reason for this risalah: This article is a direct reply to the rather humorous and radical statements made against ahlu- sunnah under the risalaa entitled “ahlu-sunnah versus the salafi movement” which the name itself is a contradiction against historical precedent and reality itself.
    [Show full text]