Abu Ibraheem Abdullaah Ash-Shingaani

📚What Makes the Students Reach the Ranks of the Majors The optimal path in acquiring the sciences of the Sunnah and the Book ▪️➖➖➖▪️➖➖➖▪️ ▪️Chapter on what is voluntary of knowledge: The station of one who mastered These sciences. Ash-Shawkani said in "Al-Adab, p.204": "When a student has mastered the sciences we have mentioned, he then reaches the high rank of the mujtahids, all types of religious sciences are completed for him, and he becomes capable of deriving rulings from the evidence whenever he wishes and however he wishes. However, he should also become acquainted with other sciences, so that the honour he has acquired may be completed for him, and the goal he has achieved may be perfected". End of speech. Imam ash-Shawkani mentioned them, and I will mention them in what follows ⤵️ [Page 116] 📁TABLE OF CONTENTS ⤵️ https://t.me/ShingaaniPublications/2779

📚What Makes the Students Reach the Ranks of the Majors The optimal path in acquiring the sciences of the Sunnah and the Book ▪️➖➖➖▪️➖➖➖▪️ ▪️Chapter on what is voluntary of knowledge: Sixteenth: History. Ash-Shawkani said (p.203): "He should occupy himself with reading the books compiled on the history of nations and the events of the world in each year, as at-Tabari did in his "Tarikh", and Ibn al-Athir did in his "Al-Kamil", and as many historians have done, despite their different approaches in specialising their works on a particular nation, a group of scholars and literary figures, a faction of political leaders, or otherwise. Indeed, being acquainted with that has a great benefit, known only to those who know the conditions of the world, master the people of each era, and know the times of their births and deaths". End of speech. Among the comprehensive historical works are: "Al-Bidayah wa an-Nihayah" by Ibn Kathir, which is the best of them, "Al-Muntadham" by Ibn al-Jawzi, "Tarikh Ibn Khaldun", "Muruj adh-Dhahab" by al-Mas'udi, "At-Tarikh al-Ya'qubi", "Shadharat adh-Dhahab" by Ibn al-Imad, "Al-Ibar" by adh-Dhahabi, "Inba' al-Ghumr" by al-Hafidh Ibn Hajar, "Al-Khitat al-Maqriziyyah" by al-Maqrizi, "Tarikh Ibn al-Wardi", and "Tarikh al-Basrawi". Among the books specialized in a particular nation or group are: "As-Suluk li Ma'rifat Duwal al-Muluk" by al-Maqrizi, "As-Suluk fi Tabaqat al-Ulama' wa al-Muluk" by as-Suyuti, "An-Nujum az-Zahirah fi Muluk Misr wa al-Qahirah" by Ibn Taghribirdi, "Husn al-Muhadarah fi Akhbar Misr wa al-Qahirah" by as-Suyuti, "Kitab al-Wulah wa al-Qudah" by al-Kindi, "Inbah ar-Ruwah" by al-Qifti, "Al-Uqud al-Lu'lu'iyyah" by al-Khazraji, "Akhbar Makkah" by al-Fakihi and al-Azraqi, "Al-Munammaq fi Akhbar Quraysh" by al-Baghdadi, "Shifa' al-Gharam bi Akhbar Balad Allah al-Haram" by al-Fasi, "Ghayat al-Maram bi Akhbar Sultanat al-Balad al-Haram" by al-Qurashi, "Umdat al-Mukhtar fi Madinat al-Mukhtar" by al-Abbasi, "Tarikh al-Mawsil" by al-Azdi, "Unwan al-Majd fi Tarikh Najd" by an-Najdi, and other general and specific historical books, through which the reader comes across the most important historical sources and the key events mentioned therein. [Page 114-115] 📁TABLE OF CONTENTS ⤵️ https://t.me/ShingaaniPublications/2779

📚What Makes the Students Reach the Ranks of the Majors The optimal path in acquiring the sciences of the Sunnah and the Book ▪️➖➖➖▪️➖➖➖▪️ ▪️Chapter on what is voluntary of knowledge: Fifteenth: The Science of Mustalah in Hadith. He, may Allah have mercy on him, said (p.203): "This [i.e., delving into the science of narrators] comes after occupying oneself with some of the science of Mustalah (terminology) of the hadith scholars, such as the works of Ibn as-Salah, and "Al-Alfiyyah" by al-Iraqi, and its commentaries. One cannot dispense with lengthy works in favor of concise works, especially when their authors have over-summarized, such as "An-Nukhbah" and what resembles it". End of speech. Among these lengthy works are: "Fath al-Mughith Sharh Alfiyyat al-Hadith" by as-Sakhawi, "Fath al-Mughib Sharh al-Alfiyyah" by al-Iraqi himself, "Fath al-Baqi fi Sharh Alfiyyat al-Iraqi" by Zakariyya al-Ansari, "Tadrib ar-Rawi bi Sharh Taqrib an-Nawawi" by as-Suyuti, "Al-Taqyid wa al-Idah lima Utliqa wa Ughliqa min Muqaddimat Ibn as-Salah" by al-Iraqi, "Marifat Ulum al-Hadith" by al-Hakim, "Al-Muqni" by Ibn al-Mulaqqin, "Tawdih al-Afkar" by as-Sanani, "Ash-Shadha al-Fayyah" by al-Abnasi, "Dhafar al-Amani fi Mukhtasar al-Jurjani" by al-Kanawi, "Al-Irshad" by an-Nawawi, "An-Nukat al-Wafiyyah bi ma fi Sharh al-Alfiyyah" by al-Biqa'i, "Al-Bahr al-Ladhi Zakhar" by al-Suyuti, "Sharh Alfiyyat al-Suyuti" by al-Ethiopi (al-Habashi), "Al-Ghayah fi Sharh al-Hidayah" by al-Sakhawi, "Sharh al-Sakhawi li Taqrib al-Nawawi", "Al-Yawaqit wa al-Durar" by al-Manawi, "Sharh al-Qari li al-Nuzhah", "Sharh Ilal al-Tirmidhi" by Ibn Rajab, the book "Shaykh-ul-Islam wa Juhuduhu fi al-Hadith" by al-Fayruzabadi, "Qawai'd fi Ulum al-Hadith" by at-Tahanawi, and "Ar-Raf wat-Takmil" by al-Kanawi. Among the concise works are: "Isbal al-Matar" by as-Sanani, "Uqd ad-Durar" by al-Alusi, "Thamarat an-Nadhar" by as-Sanani, and other comprehensive and specialised books on Mustalah that are sufficient for explaining the terminology and understanding the rules of the hadith scholars in this regard for those who pay attention to them. Whoever gives this discipline some attention will become familiar with its books and authored works extensively. [Page 113-114] 📁TABLE OF CONTENTS ⤵️ https://t.me/ShingaaniPublications/2779

Among the books that focus on explaining defects are those dealing with the takhrij (verification and sourcing) of hadiths related to legal rulings. The most famous of these include: "At-Talkhis al-Habir" by al-Hafidh Ibn Hajar, "Nasb ar-Rayah" by az-Zayla'i, "Al-Badr al-Munir" by Ibn al-Mulaqqin, "Al-Ilmam" by Ibn Daqiq al-Eid, "At-Tahqiq" by Ibn al-Jawzi, "Tanqih at-Tahqiq" by Ibn Abdulhadi and adh-Dhahabi, "Ad-Dirayah" by al-Hafidh, "Khulasat al-Badr al-Munir" by Ibn al-Mulaqqin, "Tuhfat al-Muhtaj" by Ibn al-Mulaqqin, "Hidayat ar-Ruwah ila Takhrij Ahadith al-Masabih wa al-Mishkat" by al-Hafidh (along with al-Albani's commentary "an-Naqd as-Sarih"), "Al-Hidayah" by al-Ghumari, "Mawsu'at al-Hafidh Ibn Hajar al-Asqalani al-Hadithiyyah" by a group of contemporary scholars, "Taghliq al-Ta'liq" by al-Hafidh Ibn Hajar, "Kashf al-Muhaj wat-Tanaqih fi Takhrij Ahadith al-Masabih" by al-Manawi, "Nata'ij al-Afkar fi Takhrij Ahadith al-Adhkar" by al-Hafidh Ibn Hajar, "Ujalat al-Imla' 'alat-Targhib wat-Tarhib" by al-Naji, "Fath al-Wahhab bi Takhrij Ahadith ash-Shihab" by al-Ghumari, and other books specializing in the takhrij of specific works. Among the source books for defects are the works of Imam al-Albani, such as: "Ad-Da'ifah", "As-Sahihah", "Irwa' al-Ghalil", "Sahih wa Da'if Abi Dawud", "Dhilal al-Jannah fi Takhrij al-Sunnah" by Ibn Abi Asim, "Takhrij Mishkat al-Masabih", "Asl Sifat Salah al-Nabi", and all of al-Albani's other takhrij works are derived from these foundational texts. To access the intended content from al-Albani's books, one can use "Al-Jami' al-Mufahras li Kutub al-Albani", compiled by Saleem al-Hilali, or "Jami' al-Ahadith wa al-Athar allati Kharrajaha wa Hakama 'Alayha al-Albani fi Jami' Kutubihi" (arranged alphabetically and by fiqh chapters) by Ahmad Al Abdullatif. Related books include those on marasil, such as "Jami' at-Tahsil" by al-Ala'i and "Tuhfat at-Tahsil" by al-Iraqi (the latter is more extensive). Also books on mukhtalitin (narrators who became confused in their old age) and mudallisin (those who practiced tadlis/concealing weaknesses in the chain), including: "Jami' al-Tahsil" as well, "Maratib al-Mudallisin" by al-Hafidh, "Al-Ightibat" by Sabt ibn al-Ajami, "Al-Kawakib an-Nayyirat" by Ibn al-Kayyal (considered the best), "Mu'jam al-Mukhtalitin" by Tal'at, and "Kitab al-Mukhtalitin" by al-Ala'i. Also books on the tashifat (scribal errors) of hadith scholars, such as the book by al-Askari. These are the foundational sources of the various disciplines of Hadith science. They are, by Allah's will, sufficient and comprehensive for anyone seeking to understand its issues and rulings. They enrich and suffice, enabling whoever relies on them with knowledge, insight, and understanding to attain the level of verification in this field. However, this comes after studying the science of Hadith methodology known as Mustalah (Hadith terminology), as ash-Shawkani stated: [Page 109-113] 📁TABLE OF CONTENTS ⤵️ https://t.me/ShingaaniPublications/2779

📚What Makes the Students Reach the Ranks of the Majors The optimal path in acquiring the sciences of the Sunnah and the Book ▪️➖➖➖▪️➖➖➖▪️ ▪️Chapter on what is voluntary of knowledge: Fourteenth: The Science of Defects in Hadith. Ibn al-Jawzi, as quoted in "Al-Adaab ash-Shar'iyyah, 2/126", said: "Among the sciences of Hadith is knowledge of its defects, which is achieved by gathering all its chains of narration". This is among the most important things a researcher in Hadith science must pay attention to, and it is the most precise of its disciplines. A skilled Hadith scholar cannot do without it, and neglecting it is a deficiency and a flaw that disgraces the scholar. A student of Hadith must devote utmost care to it, so that he may become one of the verifiers and attain high ranks in this field. This is achieved by referring back to the words of its specialists and their works on the subject, such as: "Ilal ad-Daraqutni" - organised by the Companions' narrations, but not alphabetically, which makes it somewhat difficult to refer to directly. However, one can use the indexes of its atraf (matn starting points) that have been compiled for it. And "Ilal Ibn Abi Hatim" - organised by fiqh chapters. Refer to it via its fiqh chapters or through its atraf index, along with "Ta'liqah" by Ibn Abdulhadi. "Al-Tatabbu'" by ad-Daraqutni - organized by masanid (collections organised by Companion), divided into what is agreed upon by Bukhari and Muslim, what is unique to each, and other categories. "Ilal Abi Ammar Ibn al-Shahid" - organised by the chapters of Sahih Muslim. "Tatabbu' al-Awham al-Waqi'ah fi al-Sahihayn" by al-Jiyani - organised by fiqh chapters. "Muqaddimah Fath al-Bari" by al-Hafidh (Ibn Hajar) - contains a valuable section on defects organised according to Sahih Bukhari, where Ibn Hajar discusses the criticisms of earlier imams on the Sahih. "Ghurar al-Fawa'id al-Majmu'ah fi Bayan ma Waqa'a fi Sahih Muslim min al-Ahadith al-Maqtu'ah" by an-Nabulusi. "Bayn al-Imamayn Muslim wa al-Daraqutni" by al-Allamah al-Madkhali. "Al-Ajwibah 'amma Ashkala al-Shaykh al-Daraqutni 'ala Sahih Muslim" by Abu Mas'ud ad-Dimashqi. "Al-Ahadith al-Muntaqadah fi as-Sahihayn" by Bahu. Furthermore, "Fath al-Bari" itself is a source for books on defects, just as "Sunan at-Tirmidhi", "Musnad al-Bazzar", "Sunan ad-Daraqutni", and others contain such material. Abu Muhammad al-Ghassani compiled its weak narrations in a separate volume. And "Ittihaf al-Khayarah", "Sunan an-Nasa'i al-Kubra", "Sunan al-Bayhaqi al-Kubra" and "as-Sughra", and "Sahih Ibn Hibban" - indeed, Ibn Hibban's statements regarding defects have been extracted by ash-Shahri in a separate volume. Other sources and books on defects include: "Ilal Ibn al-Madini", "Al-Ilal wa Ma'rifat ar-Rijal" by Ahmad, "Al-Marasil" by Abu Dawud, "Al-Ilal al-Mutanahiyah" and "Al-Mawdu'at" by Ibn al-Jawzi, "Talkhis Mawdu'at Ibn al-Jawzi" by adh-Dhahabi, "Bayan al-Wahm wa al-Iham" by Ibn al-Qattan, "Dhakhirat al-Huffadh" by al-Maqdisi, "Ilal al-Tirmidhi al-Kabir", "Ghurar al-Fawa'id al-Majmu'ah" by an-Nabulusi, "Ahadith Mu'allah" by our Shaykh al-Imam al-Wadi'i, "Al-Manakir wa al-Abatil" by al-Jawzaqani, "Mawsu'at al-Ahadith wa al-Athar al-Da'ifah wa al-Mawdu'ah" by al-Halabi (arranged alphabetically), "Junnat al-Murtab" by al-Mawsili, "Ath-Tadhkirah fi al-Ahadith al-Mushtaharah" by az-Zarkashi, "Al-Kashf al-Ilahi" by at-Tarabulusi, "Al-Masnu'" by al-Qari, "An-Nukat al-Badi'at" by as-Suyuti, "Ma'rifat at-Tadhkirah" by al-Qaysarani, "Al-Maqasid as-Sunniyyah" by Ibn Balban al-Maqdisi, "Ahadith al-Qassas" by Shaykh-Ul-Islam, "Al-Ahadith ad-Da'ifah wa al-Mawdu'ah fi al-Asma' was-Sifat" by al-Bakistani, "Al-Fawa'id al-Majmu'ah" by ash-Shawkani, "Al-Asrar al-Marfu'ah" by al-Qadiri, "Tanzih ash-Shari'ah al-Marfu'ah" by al-Kinani, "Asna al-Matalib" and "Husn al-Athar" (both by al-Hawt), "Al-Durar al-Muntathirah" by as-Suyuti, and all other books compiled on weak, fabricated, and well-known narrations.

📚What Makes the Students Reach the Ranks of the Majors The optimal path in acquiring the sciences of the Sunnah and the Book ▪️➖➖➖▪️➖➖➖▪️ ▪️Chapter on what is voluntary of knowledge: Thirteenth: The Science of Takhreej. A student of knowledge should have an exceptional concern for the science of takhrij of hadiths from their sources, as it is the means of gathering chains to determine the hadith's authenticity, weakness, or defects. As Ali bin al-Madini said: "If one does not gather the chains of a topic, its error cannot be distinguished". The way to perform takhrij and gather the chains of a hadith is: 1. By referring to "Tuhfat al-Ashraf" by Al-Mizzi, "Ithaf al-Maharah" by Al-Hafidh Ibn Hajar, "Jami' al-Masanid" by Ibn Kathir, "Atraf Musnad Ahmad" by Al-Hafidh Ibn Hajar, and "Jami' al-Masanid" by Ibn al-Jawzi. These are arranged according to the musnads of the Companions. If one knows the Companion of the hadith and who narrated from him, one refers to that Companion's musnad, then looks at his narrations that a specific narrator transmitted from him. For example, if the hadith is from Anas and the narrator from him is Qatadah, one refers to the musnad of Anas and looks at the narrations that Qatadah transmitted from him. If one also knows the narrator who narrated from Qatadah, one looks at what this narrator (e.g., Sa'id bin Abi 'Arubah) narrated from Qatadah from Anas. 2. Or by referring to "Mawsu'at Atraf al-Hadith" by Zaghlul or its supplement (dhayl), if one has the phrase (taraf) of the hadith, because it is arranged alphabetically by the taraf. This is a broad and useful work. Similarly, one refers to collections of zawa'id, such as "Ithaf al-Khiyarah al-Maharah" by Al-Busayri, "Majma' az-Zawa'id" by Al-Haythami, "Majma' al-Bahrayn" also by him, "Misbah al-Zujajah" by Al-Busayri, "Mawarid adh-Dham'an" by Al-Haythami, or "Al-Ima'" by some contemporary scholars, using their indexes if they have indexes, or by referring to the sources where a hadith might be found. 3. Referring to "Al-Mu'jam al-Mufahras li Alfadh al-Hadith an-Nabawi" by a group of orientalists, by means of a word from the hadith, converting it to its past tense form. This work is arranged alphabetically accordingly. 4. Referring to potential sources of the hadith from the Sunan, Musnads, Ajza' (collections of narrations), Mu'jams, and specialized hadith books on certain topics such as supplication, asceticism, and similar subjects, using their indexes. Following this path involves some difficulty, but a researcher undertakes it when necessary and when other means are exhausted. And Allah knows best. Thus, this method, Allah willing, leads the student to the sources for takhrij and for gathering the chains of a hadith from the Sunan, Musnads, Mu'jams, and Ajza', and then to examining the condition of its narrators and chain, and judging it as it deserves. Know that whenever a student of knowledge practices a discipline of knowledge, their understanding of it strengthens, their footing in it becomes firm, and it becomes easy for them. [Page 108-109] 📁TABLE OF CONTENTS ⤵️ https://t.me/ShingaaniPublications/2779

by Al-Jawzjani, "Bahr ad-Dam" by Ahmad, "Tabaqat Ibn Sa'd," "Tarikh Ibn Ma'in," "Tarikh Ibn Abi Shaybah," and "Tarikh Ibn Abi Khaythama". Also, books of su alat (question collections) such as: "Su alat Abi Dawud," "Su alat Abi 'Ubayd al-Ajuri", "Su alat al-Athram" for Ahmad, "Su alat 'Uthman ibn Abi Shaybah li Ibn al-Madini", "Su alat Ibn al-Junayd li Ibn Ma'in", and "Su alat al-Hakim, al-Sulami, al-Sahmi, al-Barqani, wa Ibn Bukayr" for Ad-Daraqutni, "Su alat al-Sijzi lil Hakim," and "Su alat al-Silafi al-Khamis al-Hawzi". And books on the histories of cities, such as: "Tarikh Ibn 'Asakir", "Tarikh Baghdad", "Tarikh Asbahan", "Tarikh Naysabur" and "Muntakhabuh", "Tarikh Jurjan", "Tarikh Qazwin", "Tarikh Samarqand", "Tarikh al-Madinah", "Tarikh Halab", "Tarikh al-Dubay'i", "Tarikh Gharnatah", "Tarikh Wasit", "Tarikh al-Andalus", and "Tarikh al-Mawsil". Among the important primary sources of biographical works are those concerning explaining similar names, their disambiguation, clarifying errors, al-mu'talif wa al-mukhtalif (identical vs. similar), and al-muttafiq wa al-muftariq (agreed vs. divergent), such as: "Muwaddih Awham al-Jam' wa al-Tafriq" by Al-Khatib, "Talkhis al-Mushtabih" also by him, "Idah al-Multabis" and "Tali Talkhis al-Mushtabih" also by Al-Khatib, "Tabsir al-Muntabih wa Tahrir al-Mushtabih" by Al-Hafidh Ibn Hajar, "Mushtabih al-Nisbah" by Al-Azdi, "Al-Mu'talif wa al-Mukhtalif" by Al-Daraqutni and Al-Azdi, "Al-Ikmal" by Ibn Ma'kula, "Takmiltuh" by Ibn al-Sabuni, "Tahdhib Mustamirr al-Awham" by Ibn Ma'kula, "Ghawamid al-Asma' al-Mubhamah" by Ibn Bashkuwal, "Al-Mushtabih" by Al-Dhahabi, "Al-I'lam bima waqa'a fi Mushtabih al-Dhahabi min al-Awham" by Ibn Nasir al-Din al-Dimashqi, "Tawdih al-Mushtabih" also by him, and "Al-Mu'jam fi Mushtabih Asami al-Muhaddithin" by Al-Harawi. Among the important foundations of al-jarh wat-ta'dil are books on kunyas, such as: "Al-Kuna" by Al-Dawlabi, Al-Hafidh Ibn Hajar, Adh-Dhahabi, Ibn Ishaq, Ibn Mandah, Ibn Abdulbarr, and Abu Ahmad al-Hakim. Books on lineages: the most comprehensive in this regard is "Al-Ansab" by Imam as-Sam'ani. Others include "Al-Lubab" by Ibn al-Jazari, "Lubb al-Lubab" by As-Suyuti, "Al-Istifa'" by Ibn Qudamah, and others. Books on events and deaths, such as: "Al-Wafi" by As-Safadi, "Al-Wafayat" by Al-Salami, "Wafayat al-A'yan" by Ibn Khalkan, "Fawat al-Wafayat" by Al-Kutubi, "Shadharat adh-Dhahab" by Ibn al-Imad, and "Al-Ibar" by Adh-Dhahabi. And other biographical works that discuss the names, conditions, lineages, kunyas, countries, teachers, students, auditions, and so forth of narrators. What I have mentioned are only the primary sources of this science; there are other books that a student of knowledge comes to know through continuous practice, engagement, and investigation in this field, whether related to the biographies of narrators of specific books like the two Sahihs or others, or in general. The aim here is not exhaustiveness - and Allah knows best. It is also necessary to pay attention to works on knowing the Companions in their specialised books, such as: "Al-Isti'ab" by Ibn Abdulbarr, "Al-Isabah" by Al-Hafidh Ibn Hajar, "Usd al-Ghabah" by Ibn al-Athir, "Tajrid Asma' as-Sahabah" by Adh-Dhahabi and Ibn Hazm, "Mu'jam as-Sahabah" by Al-Baghawi, "Al-Inabah" by Maghlatay, "Ar-Riyad al-Mustatabah" by Al-Amiri, "Dhikr ism kulli Sahabi raw 'an al-Nabi" by Abu al-Fath al-Mawsili, and others. Know that listing these books of narrators' biographies and related matters, including the Companions, does not mean one must refer to all of them for every biography. Rather, the aim is to mention the sources that attend to and contain this information. One refers to what suffices and achieves the purpose according to need. And Allah knows best. [Page 103-107] 📁TABLE OF CONTENTS ⤵️ https://t.me/ShingaaniPublications/2779

📚What Makes the Students Reach the Ranks of the Majors The optimal path in acquiring the sciences of the Sunnah and the Book ▪️➖➖➖▪️➖➖➖▪️ ▪️Chapter on what is voluntary of knowledge: Twelfth: Jarh wa Tadil and Biography of Narrators. Ash-Shawkani said (p.202): "One should extensively look into works on the science of al-jarh wat-ta'dil and not limit oneself to the short works, as their authors may rely on the statement of a single imam from among the imams of this field. Rather, one should expand in this science as much as possible. The most beneficial works are "Al-Nubala'", "Tarikh al-Islam", "Tadhkirat al-Huffadh", and "Al-Mizan", for in these works one finds differences of opinion regarding the subject under discussion, along with the reasons for criticism or praise, which one does not find in others, such as "Tahdhib al-Kamal" and its branches". End of of speech. He also said in "Al-Badr at-Tali', 2/86": "Undoubtedly, excelling in knowledge and mastering its various branches is all good, especially extensively studying the science of hadith, memorising texts, knowing the conditions of chain narrators, and uncovering the statements of the imams in this regard". End of of speech. I say: The path to mastering this art is continuous engagement with it, applying it in the takhrij of hadiths and athar, examining its comprehensive works that contain the objectives, and doing this as much as possible, and most of what revolves around the biographies of narrators and hadith men is what ash-Shawkani pointed to: "Al-Mizan", "Tadhkirat al-Huffadh", "Al-Nubala'", and "Tarikh al-Islam". As for "Tahdhib al-Kamal" by Al-Mizzi, it is originally specialised in the biographies of the narrators of the six hadith collections, plus additional narrators whom the authors of the six books included elsewhere. It is comprehensive, covering many narrator biographies, so it is truly among the comprehensive works. However, there is no doubt that what ash-Shawkani mentioned is broader in scope and contains what is not found in "Tahdhib al-Kamal". The branches he referred to include "Tahdhib at-Tahdhib" by Al-Hafidh Ibn Hajar, which contains additional statements from the imams not mentioned by Al-Mizzi. Thus, it is broader in terms of mentioning the imams' statements about a narrator and other matters related to certain hadith sciences. Among the branches of "Tahdhib al-Kamal" are: "Al-Ikmal" by Maghlatay, "Tadhhib Tahdhib al-Kamal" by Adh-Dhahabi, "Khulasat at-Tadhhib" by Al-Khazraji, and "Ithaf al-Khassah bi Tashih al-Khassah" by Al-Kawkabani as-San'ani. Among the comprehensive works of al-jarh wat-ta'dil, where a researcher finds what they seek in discussing hadith narrators that may not be found in the previously mentioned works and fall outside them, are: "Lisan al-Mizan" by Al-Hafidh Ibn Hajar, "Ta'jil al-Manfa'ah" also by Ibn Hajar, "Ikmal Ta'jil al-Manfa'ah" by Al-Husayni, and Adh-Dhahabi's works such as "Al-Mughni fi ad-Du'afa'," "Diwan ad-Du'afa' wa al-Matrukin," and "Al-Kashif". The secret to their comprehensiveness and inclusion of a large number of narrators and the imams' statements about them is that their authors are later scholars who gathered what was scattered in the statements of the imams of al-jarh wat-ta'dil in their books (to be mentioned later) and compiled them together. Thus, their books cover most biographies of hadith narrators. Despite their comprehensiveness regarding much of what is found in the primary sources (ummahat) of al-jarh wat-ta'dil, their authors may have missed some biographies and statements of imams that are of great importance. Therefore, it is advisable for a researcher not to neglect referring back to the primary sources, as they may find precious material not found in the later comprehensive works, such as: "Al-Kamil" by Ibn 'Adi, "At-Tarikh al-Kabir" and "Al-Awsat" by Al-Bukhari, "Al-Jarh wat-Ta'dil" by Ibn Abi Hatim, "Ath-Thiqat" and "Al-Majruhin" by Ibn Hibban, "Ath-Thiqat" by Al-'Ijli, Ibn Shahin, "Ad-Du'afa'" by Al-'Uqayli, Ibn al-Jawzi, An-Nasa'i, Ad-Daraqutni, "Ahwal ar-Rijal"

📚What Makes the Students Reach the Ranks of the Majors The optimal path in acquiring the sciences of the Sunnah and the Book ▪️➖➖➖▪️➖➖➖▪️ ▪️Chapter on what is voluntary of knowledge: Eleventh: Occupying oneself with books of explanations. Ash-Shawkani said (p.202): "Once one has fulfilled his desire for listening to the texts (matn) and chains of transmission (isnad), he should occupy himself with the commentaries of these authored works. He should listen to what is possible for him to listen to, and read what is not possible for him to listen to". End of speech. Occupying oneself with commentaries is among the most important things a student of knowledge needs for understanding the meanings of hadiths. They are numerous. The primary commentaries include: "Fath al-Bari" by al-Hafidh Ibn Hajar, "Sharh Muslim" by an-Nawawi, [the commentary of] al-Qurtubi, "Ash-Shafi fi Sharh Musnad ash-Shafii" by Ibn al-Athir, az-Zurqa's commentary on "Muwatta Malik", al-Ayni's commentary on "Sunan Abi Dawud", [the commentary of] al-Adhimabadi, "Tuhfat al-Ahwadhi", [the commentary of] Ibn al-Arabi, "Al-Urf al-Shadhi" by al-Kashmiri, al-Ithyobi's commentary on "Sunan an-Nasai", as-Sindi and as-Suyuti's commentaries on it, Maghlatay's commentary on "Sunan Ibn Majah", "Hashiyah" by as-Sindi on it, books on "Tawil Mukhtalif al-Hadith" by Ibn Qutaybah and ash-Shafi'i, commentaries on "Al-Mishkat" by al-Tiybi, al-Qari, and al-Kandahlawi, "Fayd al-Qadir" by al-Manawi, "Tarh ath-Tathrib" by al-Iraqi, and other commentary books. Some commentary books specialised in rulings will be mentioned later, when discussing the sources of the science of jurisprudence (fiqh), Allah willing. [Page 102-103] 📁TABLE OF CONTENTS ⤵️ https://t.me/ShingaaniPublications/2779

📚What Makes the Students Reach the Ranks of the Majors The optimal path in acquiring the sciences of the Sunnah and the Book ▪️➖➖➖▪️➖➖➖▪️ ▪️Chapter on what is voluntary of knowledge: Tenth: The various means of recitation (Qiraat). Ash-Shawkani said in "Adab At-Talab, p.201": "Then one should not neglect examining the books compiled on the qira'at and what relates to them, such as "Ash-Shatibiyyah" and its commentaries, and "At-Tayyibah" and its commentaries". End of speech. Among the commentaries on "Ash-Shatibiyyah" is "Al-Wafi" by Abdulfattah Al-Qadi. Among the commentaries on "Tayyibat Al-Nashr" is the commentary by Ibn Al-Jazari. Among the books on qira'at that deserve attention and study are: "An-Nashr fi Al-Qira'at Al-Ashr" by Ibn Al-Jazari, "Jami' Al-Bayan fi Al-Qira'at As-Sab'" by Abu Amr Ad-Dani, "Al-Misbah Az-Zahir fi Al-Qira'at Al-Ashr Al-Bawahir" by Ash-Shahruzuri, "Al-Budur Az-Zahirah fi Al-Qira'at Al-Ashr Al-Mutawatirah" by An-Nashshar, "Minhat Al-Muqr'een wa Murshid At-Talibeen" by Al-Jazari, and other books on qira'at. [Page 102] 📁TABLE OF CONTENTS ⤵️ https://t.me/ShingaaniPublications/2779

📚What Makes the Students Reach the Ranks of the Majors The optimal path in acquiring the sciences of the Sunnah and the Book ▪️➖➖➖▪️➖➖➖▪️ ▪️Chapter on what is voluntary of knowledge: Ninth: The Science of Quranic Recitation. Ash-Shawkani (p.201) said: "One should prioritise learning the sciences of performance and everything related to recitation before reading books of tafsir, as well as all other sciences connected to the Noble Book from this perspective. How beneficial is "Al-Itqan" by Al-Suyuti in these matters". End of speech. Among these books are: "Al-Burhan" by Az-Zarkashi, "Basa'ir Dhawi At-Tamyiz" by Al-Fayruzabadi, "Nuzhat Al-A'yun An-Nawadhir" by Ibn Al-Jawzi, "Al-Wujuh wa An-Natha'ir" by Ad-Damghani, "Al-Furqan" by Ibn Al-Khatib, "I'jaz Al-Quran" by Ar-Rummani, Al-Khattabi, and Al-Jurjani, "Al-Fawz Al-Kabir fi Usul Al-Tafsir" by Al-Dehlawi, "Al-Tahbir fi Ilm Al-Tafsir" by As-Suyuti, and "Al-Qawa'id Al-Hisan li Tafsir Al-Quran" by As-Sa'di. As for the science of performance and tajwid of the Quran, in addition to what was mentioned above: "At-Tamhid fi Ilm At-Tajwid" by Al-Jazari, "Ar-Ri'ayah li Tajwid Al-Qira'ah wa Tahqiq Lafz At-Tilawah" by Ibn Abi Talib Al-Qaysi, "Ahkam Qira'at Al-Quran Al-Karim" by Al-Husari, "Hidayah Al-Qari" by Al-Marsafi, "An-Nab' Ar-Rayyan" by Abi Al-Haytham Aali Matar, "Al-Jazariyyah" and its commentary titled "Al-Minah Al-Fikriyyah" by Al-Qari, or "At-Tuhfah Al-Mahdiyyah" by Al-Faqih, and the numerous contemporary books on tajwid. What has been mentioned is sufficient, by Allah's will, and fulfills the purpose. [Page 101] 📁TABLE OF CONTENTS ⤵️ https://t.me/ShingaaniPublications/2779

t.me/ShingaaniPublications ⌨️ A question posed to the virtuous Shaykh Abu Yusuf Najeeb Al-Ahmadi Ash-Shar'abi, may Allah preserve him, and forgive for him and his parents, and benefit Islam and the Muslims by way of him. Question: "If a person, for example, is in America, and he sends the value of the Udhiyah to his family in Yemen to slaughter on his behalf, and the time difference between them is about seven hours (meaning: we pray Eid prayer seven hours before them, and the animal will be slaughtered on his behalf seven hours before he prays [the Eid prayer] in America), is the Udhiyah valid on his behalf?". Answer ⤵️: "Yes, the Udhiyah on his behalf is valid. Because in slaughtering, consideration is given to the location of the slaughtering, not the location of the person offering the slaughtering. This is explicitly stated in the books of the Hanafi school. Al-Kasani said in "Bada'i' al-Sana'i', vol. 5, p. 74": "Indeed, in this matter, consideration is given to the location of the animal, not the location of the person upon whom the slaughtering is obligatory. This is what Muhammad - may Allah have mercy on him - mentioned in An-Nawadir, saying: "I only look to the place of slaughter, and I do not look to the place of the person on whose behalf it is slaughtered.' Similarly, Al-Hasan narrated from Abu Yusuf - may Allah have mercy on him - : "Consideration is given to the place where the slaughter occurs, not the place where the person on whose behalf it is slaughtered resides". This is because slaughtering is the act of worship, so consideration is given to the place where the act is performed, not the place of the person for whom it is performed". End of speech. Likewise in "Al-Hidayah, vol. 4, p. 357" and its commentaries: "Al-'Inayah, vol. 9, p. 512", "Al-Binayah, vol. 12, p. 24", "Tabyin al-Haqa'iq, vol. 6, p. 4", "Al-Jawharah al-Munirah 'ala Mukhtasar al-Quduri, vol. 2, p. 188" by Abu Bakr bin Ali bin Muhammad Al-Hadadi Az-Zubaidi Al-Yamani Al-Hanafi (d. 800 AH), "Al-Bahr ar-Ra'iq, vol. 8, p. 197", "Hashiyat Ibn 'Abidin, vol. 6, p. 318", and other Hanafi books". End of speech. Reference: https://t.me/qweasdzxcmnblkjpoik/3606 For more Fataawa by the Shaykh ⤵️ https://t.me/ShingaaniPublications/1920 Shingaani.

Based on this, he should occupy himself with works such as: "Jami al-Bayan" by At-Tabari, "Tafsir Ibn Abi Hatim", "Tafsir Abdurrazzaq", "Tafsir Ibn Wahb", Muqatil, Ibn Abi Zaminin, Al-Mawardi, As-Sam'ani, "Al-Muharrar" by Ibn Atiyyah, Tafsir Al-Baghawi, Ibn Al-Jawzi, "At-Tafsir al-Kabir" by Shaykh-Ul-Islam Ibn Taymiyyah, the comprehensive books compiling the Tafsir of Shaykh-U-Islam and Ibn-Ul-Qayyim, "Al-Bahr al-Muhit" by Abu Hayyan, "Tafsir Ibn Kathir", "Nadhm ad-Durar" by Al-Biqa'i, "Al-Lubab" by Ibn Adil, "Ad-Durr al-Manthur" by As-Suyuti, which is the most comprehensive book of Tafsir based on transmitted reports, as Ash-Shawkani said, "Adwa al-Bayan" by Al-Shinqeeti, "Ruh al-Ma'ani" by Al-Alusi, "Jami al-Bayan" by Siddiq Hasan Khan, "Tafsir al-Qasimi", "Ahkam al-Quran" by Ash-Shafii, Ibn Al-Arabi, Al-Jassas, Al-Kiya al-Harrasi, "Tafsir Ayat Ashkalat" by Shaykh-Ul-Islam, "Daf' Iham al-Idtirab" by ash-Shinqeeti, and other books of Tafsir, both authored and compiled. [Page 99-101] 📁TABLE OF CONTENTS ⤵️ https://t.me/ShingaaniPublications/2779

📚What Makes the Students Reach the Ranks of the Majors The optimal path in acquiring the sciences of the Sunnah and the Book ▪️➖➖➖▪️➖➖➖▪️ ▪️Chapter on what is voluntary of knowledge: Eighth: The Science of Tafsir. Ash-Shawkani (p.199) said: "Then after mastering these sciences, he should occupy himself with the science of Tafsir. He should take what is needed, such as "Al-Kashshaf", and devote himself to books of Tafsir of various types and differing volumes. In interpreting the words of Allah, he should rely on what is confirmed from the Messenger of Allah ﷺ, then from the Companions, for they, besides being the most knowledgeable of the aims of legislation, are also from the people of the Arabic language". End of speech. He also mentioned (p.200): "That the interpretation of the Messenger of Allah ﷺ takes precedence, and it is obligatory to accept it, and it is not permissible for him to oppose it. And giving precedence to what is reported from the Companions is conditioned upon it not contradicting what is known from the Arabic language, and that the opposition is not due to a legislative-based meaning. If it is a legislative-based meaning, then it is established that legislative realities take precedence over linguistic ones". He said: "He should have a long reach in this science, and study the lengthy books of Tafsir. He should not be deceived by what some scholars claim, that it is sufficient to look at the interpretation of some verses of the Mighty Book, labeling them "Verses of Rulings". For the entire Quran, even its stories and parables, is not devoid of benefits related to Shariah rulings and subtle points that the diligent cannot fully encompass, which have a bearing on religion. Whoever knows this knows it, and whoever is ignorant of it is ignorant of it". End of speech. He mentioned, may Allah have mercy on him, among the books of Tafsir that should be given attention: "Al-Kashshaf" by Az-Zamakhshari and "Mafatih al-Ghayb" by Ar-Razi. Although they are not devoid of linguistic and other benefits, they are among the commentaries filled with innovations and misguidance of the Mu'tazila and Ash'aris. Engaging with them is not safe from error and being influenced by their content, especially for those whose feet are not firmly rooted in the knowledge of the Book and the Sunnah and sound creed. Even for those whose feet are firmly rooted, they are not safe from error, because hearts are weak and doubts are swift in snatching. How many a scholar has slipped and been led astray because of that. It is not far-fetched that some of the interpretations by which Ash-Shawkani himself slipped in some places were due to engaging with such books. May Allah forgive us and him. Therefore, it is better to give attention to the Tafsirs of Ahlussunnah that are pure from the taint of innovation and deviations, whether transmitted with chains or not, or to those Tafsirs in which such problems are few, while still containing benefit, and with caution from their errors for the knowledgeable one.

📚What Makes the Students Reach the Ranks of the Majors The optimal path in acquiring the sciences of the Sunnah and the Book ▪️➖➖➖▪️➖➖➖▪️ ▪️Chapter on what is voluntary of knowledge: Seventh: Tawhid of Worship. This is the what the Message revolves. For this purpose, messengers were sent, and upon it depends salvation or damnation. Paying attention to it is among the most important of matters. It is not befitting for a scholar or a student of knowledge to have a weak understanding of its rules and issues, a poor grasp of its principles, or to lack comprehension and insight into it. It is the noblest of sciences and the noblest object of knowledge, for it is the safety valve in this world and the Hereafter. When a student has studied the previously mentioned books on this noble science, let him greatly increase his focus by examining, reading, and studying dedicated works on the subject, such as the commentaries and glosses on Kitab al-Tawheed, like: · "Tayseer al-'Azeez al-Hameed" by Sulaiman Aal ash-Shaykh. · "Fath al-Majeed" by Abdurrahman bin Hasan Aal ash-Shaykh. · "Fath al-Hameed" by Uthman bin Abdulaziz at-Tamimi. · "Al-Qawl al-Mufeed" by Ibn Uthaymeen. Also, "Sharh ad-Duwaysh", "Sharh Ibn Baz", "Sharh al-Qar'awi", "Sharh al-Allamah ash-Shariqi", "Sharh al-Asimi", "Qurrat 'Uyun al-Muwahhideen" by Abdurrahman bin Hasan Aal ash-Shaykh, "Al-Qasd as-Sadeed" by Allamah Faysal Aal Mubarak, "Al-Qawl as-Sadeed" by as-Si'di, and other commentaries. Also the books of Shaykh Muhammad bin Abdulwahhab an-Najdi, may Allah have mercy on him, on Tawheed, which are compiled in a single volume, along with attention to their commentaries by scholars, and "Ad-Durar as-Saniyyah fil-Ajwibah an-Najdiyyah". Among these highly beneficial and great books on Tawheed al-Uloohiyyah are: "Al-Istighathah" by Shaykh-Ul-Islam Ibn Taymiyyah, its abridgment "Talkhis" by Ibn Abdulhadi, "As-Sarim al-Munki fi ar-Radd 'ala al-Subki" by Ibn Abdulhadi, and the treatises of Shaykh-Ul-Islam compiled in the first volume of "Majmu' al-Fatawa", such as "At-Tawassul wa al-Waseelah", "Ziyarat al-Qubur", and "Kitab at-Tawheed" by Ibn Rajab, among other books on Tawheed. And the books of refutations by the scholars of Najd against the callers of Shirk, such as: · "Kashf ma Alqahu Iblees" by Abdurrahman bin Hasan Aali ash-Shaykh. · "Misbah adh-Dhalam" by Abdullatif Aali ash-Shaykh. · "As-Sayf al-Maslul 'ala 'Abid ar-Rasool" by al-Asimi. · "Ad-Diya' ash-Shariq" by Sulayman bin Sahman. · "Ghayat al-Amani fir-Radd 'ala an-Nabahani" · "Sayanat al-Insan" by as-Sahsawani · "Al-Qawl al-Fasl an-Nafis" by Abdurrahman bin Hasan Aali ash-Shaykh. · "Tawheed al-Khallaq" by Sulaiman Aali ash-Shaykh. · "Al-Kashf al-Mubdi li-Tamwih al-Subki"  by al-Faqih. · "Awdah al-Isharah" by an-Najmi. And other books of refutation on Tawheed al-Uloohiyyah, by scholars from Najd and elsewhere. These are extremely beneficial; they provide the student of knowledge with gems of benefits, clarify issues, and establish them in a complete, comprehensive, verified, and thorough manner, as is the nature of books of refutation. And Allah knows best. [Page 97-99] 📁TABLE OF CONTENTS ⤵️ https://t.me/ShingaaniPublications/2779

al-Asfahaniyyah", "al-Hamawiyyah", "Fasl al-Khitab", the creed-related volumes from "Majmu' al-Fatawa", "Jami' ar-Rasa'il", "Majmu' ar-Rasa'il", "Jami' al-Masa'il", and other works we may not have come across or have forgotten. Also the books of Ibn-Ul-Qayyim, may Allah have mercy on him, as he followed the methodology of his teacher. Examples include "as-Sawa'iq al-Mursalah", "Hadi al-Arwah", "ar-Ruh", "Miftah Dar as-Sa'adah", "Hidayat al-Hayara", "Tariq al-Hijratayn", "Ijtima' al-Juyush al-Islamiyyah", "Shifa' al-'Alil", "Bada'i' al-Fawa'id", "an-Nuniyyah" (with the commentaries of Shaykh Haras and al-Fawzan), "al-Fawa'id", "al-Risalah at-Tabukiyyah", "Majmu' ar-Rasa'il", and "Juhud Ibn al-Qayyim fi Tawhid al-Asma' wa as-Sifat" by al-'Ali, and others we may not have come across or have forgotten. He should also pay attention to books on the descriptions of the Messenger and proofs of prophethood, and the early musnad works such as "at-Tawhid" by Ibn Khuzaymah and Ibn Mandah, "al-Asma' wa al-Sifat" by al-Bayhaqi (while being cautious of his ta'wil), "ash-Shari'ah" by al-Ajurri, "al-Ibanah" by Ibn Battah, "al-'Adhamah" by Abu ash-Shaykh, books of Sunnah by al-Khallal, Ibn Abi 'Asim, Ahmad and his son 'Abdullah, "al-Tabsirah" by al-Tabari, "al-Hujjah fi Bayan al-Mahajjah" by Abu al-Qasim al-Asfahani, "Usul as-Sunnah" by Ibn Abi Zamanin, "Dala'il an-Nubuwwah", "ash-Shafa'ah", "Sa'qat az-Zalzal" (all by our Shaykh, the Imam al-Wadi'i), "Sharh al-'Aqidah al-Tahawiyyah" by Ibn Abi al-'Izz al-Hanafi, "al-Wasitiyyah", "at-Tadmuriyyah" by Shaykh-Ul-Islam, "Shu'ab al-Iman" by al-Bayhaqi and al-Halimi, "al-Iman" by Ibn Mandah and Qadi 'Iyad, "al-I'tisam" by ash-Shatibi, "Dhamm al-Kalam" by al-Harawi and al-Khattabi, and books on sects such as "al-Milal wa al-Nihal" by al-Shahrastani, "al-Fisal" by Ibn Hazm, "al-Farq bayn al-Firaq" by al-Baghdadi, "al-Burhan fi 'Aqa'id Ahl al-Adyan" by as-Saksaki, "as-Sawa'iq al-Muhriqah" by al-Haytami, "al-'Awasim wal-Qawasim" by Ibn al-Wazir, "al-Intisar" by al-'Imrani, "ar-Rawd al-Basim", "Ithar al-Haqq 'ala al-Khalq" by Ibn al-Wazir, "ar-Radd 'ala al-Jahmiyyah" by Ahmad and ad-Darimi, "an-Naqd 'ala Bishr al-Marisi" by ad-Darimi, "Jala' al-'Aynayn" by al-Alusi, "al-Ayat al-Bayyinat" by him, "Lawa'ih al-Anwar", "Lawami' al-Anwar" by as-Safarini, and the commentaries on "as-Safariniyyah", and other general and specific creed books that compile many sciences of creed. Whoever occupies himself with reading, studying, and examining them will attain knowledge of creed with a firmly grounded foot, Allah willing. [Page 94-97] 📁TABLE OF CONTENTS ⤵️ https://t.me/ShingaaniPublications/2779

📚What Makes the Students Reach the Ranks of the Majors The optimal path in acquiring the sciences of the Sunnah and the Book ▪️➖➖➖▪️➖➖➖▪️ ▪️Chapter on what is voluntary of knowledge: Sixth: The Science of Creed, Titled Usul ad-Deen. Ash-Shawkani said (p.196): "Then, after mastering Usul al-Fiqh, even if he has not yet completed its lengthy works, he should occupy himself with the discipline of Kalam, called "Usul ad-Din" - and then he mentioned that one should take a share from the writings of each sect, such as the Ash'aris, Mu'tazilis, Maturidis, and Zaydis, in order to know the various beliefs as they should be known, so that he may do justice to each sect by giving preponderance, and meet each statement either with acceptance or with rejection based on its true nature. Then he said (p.198): "I say after this that it is not befitting for a scholar to adhere to any creed other than that of the Salaf... and not to regard any of those rules codified in this science, built upon the edge of a crumbling bank, based on rational proofs that are themselves unintelligible and are only established through mere claims and slander against reason, conforming to whims, especially when they contradict the established proofs of Shariah from the Book and Sunnah. For then, they are but tales of a myth and a player's game". End of speech. I say: What he mentioned, may Allah have mercy on him, about taking a share from the writings of each sect is questionable. As that is a dangerous pitfall, a path of deep slippage, and a way of deviation and misguidance. This is because the writings of these sects contain deceptions and treacherous doubts that affect whoever reads them, taking hold of him, so their effect remains in him, pulling him right and left. He then finds neither the wellness of sound creed nor the coolness of sound religion's safety. He remains a captive of darkness and confusion, and he is not saved from its effects nor delivered from its consequences except for the rare few who are armed with the weapon of deep-rootedness in the proofs of the Book and Sunnah, insight, knowledge, religion, and sound and correct creed, as ash-Shawkani himself mentioned about himself in "Adab at-Talab, 198-199". Therefore, the correct path is to take the way of safety and security. That is done by occupying oneself with the books of the Sunnah, the works on the creed of the Salaf, and the writings of the Imams of Ahlussunnah, which explain the sound creed and mention the objections and doubts of the people of desire and innovations, along with refuting them, exposing their falsehood, and demonstrating the invalidity of false doctrines and corrupt sects that contradict the Salafi creed. Examples include the books of Shaykh-ul-Islam Ibn Taymiyyah and his student Ibn-Ul-Qayyim, among others. Thus, one combines knowledge of the correct Salafi creed with its evidences and proofs, with awareness of corrupt and misguided beliefs, understanding their corruption and the worthlessness of the doubts of the people of desires. If, after being armed with the sound Salafi creed, he needs to refer to some sources from these sects out of necessity, without excessive immersion or prolonged examination of them, he may do so. This is the path of safety and deliverance from misguidance and deviation, Allah willing. Therefore, whoever wants to become proficient in the science of creed should, after studying the previously mentioned works, turn to the books of Shaykh-Ul-Islam Ibn Taymiyyah, may Allah raise his rank. His books are abundant in this science and are among the relied-upon sources in it, such as "Dar' Ta'arud al-'Aql wan-Naql", "Minhaj as-Sunnah an-Nabawiyyah", "al-Jawab as-Sahih li man Baddala Deena al-Masih", "Bayan Talbis al-Jahmiyyah", "al-Istiqamah", "al-Iman al-Kabir", "al-Awsat", "at-Tis'iniyyah", "an-Nubuwwat", "as-Sarim al-Maslul", "ar-Radd 'ala al-Mantiqiyyin", "Naqd al-Mantiq", "Sharh Hadith ab-Nuzul", "at-Tuhfah al-'Iraqiyyah", "al-Fatawa al-'Iraqiyyah", "as-Safadiyyah", "al-Kalam 'ala Haqiqat al-Islam wa al-Iman", "al-'Aqidah

📚What Makes the Students Reach the Ranks of the Majors The optimal path in acquiring the sciences of the Sunnah and the Book ▪️➖➖➖▪️➖➖➖▪️ ▪️Chapter on what is voluntary of knowledge: Fifth: Principles of Fiqh. This is an easy art but of great benefit, because it consists of comprehensive legal maxims that contain the wisdoms and secrets of legislation. Each maxim applies to countless branches of law. As Al-Qirafi stated in the introduction to his book "Al-Furuq, 1/70-71", the more a jurist masters these maxims, the higher his status and honour, and whoever excels in them attains the highest rank. So whoever wishes to attain its blessings, great benefit, and immense advantage - after studying sufficient books on the subject, as mentioned previously - should pay attention to studying "Al-Furuq" along with Ibn ash-Shatt's work, and seek assistance from its arrangement by Al-Baquri, as well as "Al-Muwafaqat" by Ash-Shatibi, "I'lam al-Muwaqqi'in" by Ibn-ul-Qayyim, or "Qawaid al-Fiqh al-Mufradah min I'lam al-Muwaqqi'in" by some contemporary authors, and the "Qawa'id Ibn Rajab", "Qawaid al-Hisni", "Al-Ashbah wa an-Nadglha'ir" by As-Suyuti, Ibn al-Wakil, and Ibn Nujaym, "Qawaid al-Ahkam" by Izz ad-Din bin Abdussalam, "Al-Majmu' al-Mudhhab" by Al-Ala'i, "Al-Qawanin al-Fiqhiyyah" by Ibn Juzayy, and "Al-Qawaid an-Nuraniyyah" by Shaykh-ul-Islam Ibn Taymiyyah. Also look into the works of some later scholars, such as "Al-Qawaid al-Fiqhiyyah" by Az-Zarqa, As-Sadlan, and Al-Bahusayn, and "Mawsu'at al-Qawaid al-Fiqhiyyah" by Al-Burno, which is a comprehensive and very beneficial encyclopedia. [Page 93] 📁TABLE OF CONTENTS ⤵️ https://t.me/ShingaaniPublications/2779

📚What Makes the Students Reach the Ranks of the Majors The optimal path in acquiring the sciences of the Sunnah and the Book ▪️➖➖➖▪️➖➖➖▪️ ▪️Chapter on what is voluntary of knowledge: Fourth: Usul al-Fiqh. Ash-Shawkani said (p.193): Then he should occupy himself with the science of Usul al-Fiqh, after memorising one of its short texts that includes the important issues, such as "Mukhtasar al-Muntaha", "Jam' al-Jawami'", or "Al-Ghayah". Then he should engage in listening to the commentaries on these short texts, such as "Sharh al-Adud 'ala al-Mukhtasar", "Sharh al-Mahalli 'ala Jam' al-Jawami'", and "Sharh al-Imam 'ala al-Ghayah", which is called "Al-Hidayah". He should strive to gain extensive proficiency in this science, and review the works of scholars from different Madhabs, such as "At-Tanqih", "At-Tawdih", "At-Talwih", "Al-Manar", and "Tahrir Ibn al-Hammam". Among these works, none are like "At-Tahrir" and its commentary. Among the most beneficial aids in reaching the level of verification in this science is diligently studying the glosses (hawashi) written by the verifiers on "Sharh al-Adudi" and on "Sharh Jam' al-Jawami'". End of speech. I say: Among the comprehensive books of this science that encompass its issues and cover its principles are: "Al-Qawati'" by as-Sam'ani, "Al-Ihkam" by Ibn Hazm and al-Amidi, "Tashnif al-Masami' bi Sharh Jam' al-Jawami'", "Al-Bahr al-Muhit" - both by az-Zarkashi, "Nihayat al-Sul" by al-Asnawi, "An-Nihayah" by al-Hindi, "Al-Ibhaj fi Sharh al-Minhaj" by al-Subki, "Raf' al-Hajib" by him as well, "As-Siraj al-Wahhaj bi Sharh al-Minhaj" by al-Jarbardi, Sharh al-Isfahani 'ala al-Minhaj' by al-Baydawi, Hashiyat Zakariyya al-Ansari 'ala Jam' al-Jawami', "Tanbih ar-Rajul al-Ghafil" by Shaykh al-Islam Ibn Taymiyyah, "Rawdat an-Nadhir" by Ibn Qudamah along with "Hashiyat Badran", "Sharh Mukhtasar ar-Rawdah" by at-Tawqi, "Usul Ibn Muflih", "Al-Musawwadah" by Aali Taymiyyah, "At-Tahbir Sharh at-Tahrir" by al-Mardawi, "Sharh al-Kawkab al-Munir" by Ibn an-Najjar, "Nafa'is al-Usul Sharh al-Mahsul" by al-Qirafi, "Al-'Iqd al-Mandhum" by him, "Nadhr al-Wurud" by ash-Shinqeti, "Al-Muwafaqat" by ash-Shatibi, "Ar-Rudud wa an-Nuqud 'ala Mukhtasar Ibn al-Hajib" by al-Babirqi, "Usul as-Sarkhsi", "At-Taqrir wa at-Tahrir" by Ibn Amir al-Haj, "Tuhfat al-Mas'ul" by ar-Rahuni, "I'lam al-Muwaqqi'in" by Ibn-ul-Qayyim, "Irshad al-Fuhul" by ash-Shawkani, "Ijabat as-Sa'il" by as-San'ani, "Al-Iqtibas" by him, "Miftah al-Wusul" by al-Tilimsani, "At-Tamhid" by al-Asnawi, "Takhrij al-Furu' 'ala al-Usul" by al-Zanjani, "Al-Qawa'id wa al-Fawa'id al-Usuliyyah" by Ibn al-Lahham, "Al-Muhaqqiq min 'Ilm al-Usul" by Abu Shamah, and others. These are the sources of the science of Usul. Their discussions are similar, but I have mentioned them so that the student of knowledge is fully aware of them, and because some of them contain important, subtle benefits and issues that others do not. The student of knowledge should focus on the comprehensive ones among them, and refer to the rest when in dire need at certain times. Diligently reading them, or reading the ones that encompass most of the issues of the science, elevates its possessor to a high rank in ijtihad, deduction, jurisprudence, and understanding, if Allah grants him success. It is incumbent upon the student of knowledge to give this science attention and mastery over its issues, especially the important ones, as much as he can. [Page 91-93 📁TABLE OF CONTENTS ⤵️ https://t.me/ShingaaniPublications/2779

📚What Makes the Students Reach the Ranks of the Majors The optimal path in acquiring the sciences of the Sunnah and the Book ▪️➖➖➖▪️➖➖➖▪️ ▪️Chapter on what is voluntary of knowledge: Third: Language. Ash-Shawkani said (p.194): "Then, he should devote himself to linguistic works that explain vocabulary, such as "As-Sihah", "Al-Qamus", "Shams al-Ulum", "Diya' al-Uloom", "Diwan al-Adab", and similar writings that generally explain the Arabic language, including those specialized in the obscure (gharib) vocabulary of the Quran and Hadith". I say: Among these comprehensive works on the meanings of Arabic vocabulary in general are "Al-Muhkam by Ibn Sayyidah", "Tahdhib al-Lugha" by al-Azhari, "Mu'jam Maqayis al-Lugha" by Ibn Faris, "Mujmal al-Lugha" also by Ibn Faris, "Taj al-Arus" by al-Zabidi, "Al-Ayn by al-Khalil", "Jamharat al-Lugha al-Arabiyya" by Ibn Durayd, "Al-Mughrib fi Tartib al-Mu'rab" by al-Mutarrizi, and "Lisan al-Arab" by Ibn Manzur. "Al-Qamus al-Muhit" is among the most comprehensive books in this field. As for specialised works on the obscure vocabulary of the Quran and Hadith: "Gharib al-Hadith" by Abu Ubayd, al-Khattabi, al-Harbi, Ibn Qutaybah, and Ibn al-Jawzi; the most comprehensive in this area is "An-Nihaya" by Ibn al-Athir. Among the beneficial works in this chapter are "Mashariq al-Anwar" by Qadi Iyad, "Tahdhib al-Lugha" by an-Nawawi, "Al-Faiq" by al-Zamakhshari, and "Al-Majmu al-Mughith fi Gharib al-Quran wa al-Hadith" by Abu Musa al-Madini. On the obscure vocabulary of the Quran specifically: "Ma'ani al-Quran" by al-Farra' and "az-Zajjaj", "Al-Mufradat" by al-Raghib, "Al-Uddah fi Gharib al-Quran" by Makki bin Abi Talib al-Qaysi, "At-Tarjuman an Gharib al-Quran" by Abu al-Mahasin Abd al-Baqi bin Abdulmajid al-Yamani, Ijaz al-Bayan by an-Naysaburi, "Tafsir al-Mushkil min Gharib al-Quran" by Makki bin Abi Talib, "Ta'wil Mushkil al-Quran" by Ibn Qutaybah, "Majaz al-Quran" by al-Mu'ammar bin Muthanna, and "Fawa'id fi Mushkil al-Quran" by al-Izz bin Abd al-Salam. These are the principal comprehensive books on the obscure vocabulary of the Quran and Hadith, and on Arabic vocabulary. They are the relied-upon sources for understanding the meanings of Arabic words, the vocabulary of the Quran and Sunnah, and the speech of the Arabs. The minimum required after mastering grammar and morphology is to know their terminologies, be able to refer to them when needed, and to study them as much as possible. For whoever has extensive experience and broad knowledge in this noble field will have a strong linguistic aptitude and a firm footing in understanding the Quran and Sunnah, and in deriving their meanings and rulings. [Page 89-91] 📁TABLE OF CONTENTS ⤵️ https://t.me/ShingaaniPublications/2779