A comprehensive work consisting of 2 Volumes commenting on al-Nawawi¦s Forty Hadith. by Jamaal al-Din M. Zarabozo. With an Introduction by Prof. 1 Commentary on the Forty Hadith of Al-Nawawi Vol Volumes commenting on al-Nawawis Forty Hadith. by Jamaal al-Din M. Zarabozo. Jamaal al-Din M. Zarabozo . Commentary on the 40 Hadith of al-Nawawi this book from which Br. Zarabozo has definitely benefited; but his is not a.

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Commentary on the Forty Hadith of al-Nawawi. Volume 2. By. Jamaal al-Din M. Zarabozo. Introduction by. Dr. J aafar Sheikh Idris. Al-Imam Ahmad (with reference to al-Imam al-Shafie's statement) said: Islam is based on three fundamentals (all are among the 40 hadiths): i. Hadith 1: which is . You will also receive a PDF listing 8 Ways to Ignite Al-Nawawi's Forty Hadiths, hadith, Islam, Messenger, narrator, prophet, religion, sunnah. Introduction .. 40), that it was about the interpretation of Torah in Arabic and other languages. Torah was . There, he got ill, then he died on Rajab 6th, AH (Zarabozo, p. 46).

Alhamdulillah, there are individuals who do this, but in respect to the Ummah as a whole, how many people actually turn to the Quraan for guidance and live their lives according to that guidance? If we, as a whole, did that then there would be a great change in our plight. One of the very important keys of our return to the Quraan, is understanding the Quraan in the proper manner.

One of the common difficulties within the Muslims is over emphasizing of some important aspects of the Quraan which should be seen as secondary. The main relationship with many of the Muslims and the Quraan is simply reading it. How many people take some time daily to read it? Their extent with the Quraan, however, is to read it for barakah.

If we think this is all there is to the Quraan, then we have made a grave mistake. Allah, in the Quraan, tells us of an example of those who were entrusted with the Tawrah and then failed in its obligations. They are compared to a donkey that carries huge loads of books. Allah says it is just like a donkey. You put books on the donkey, but what does the donkey benefit from those books?

We have to take this lesson and take head so that we do not fall into the same situation that the Jews fell into. If we are simply reading the Quraan for the sake of barakah, then in reality, we are not reading it properly.

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While pronouncing the Quraan properly is a part of haqqa tilaawatih, it is not the only part that needs to be focused on. The Prophet, sal Allahu alayhi wa salam, said that the Quraan and its people will be brought together on the day of judgement. Who are its people? The real disease that the Quraan is curing for us is not simply from Jinn, but the diseases of the heart shirk, kufr, ignorance and kibr that prevent us from worshipping Allah the right way —this is the healing that we should get from the Quraan.

The main goal of the Quraan is Guidance or Hidaayah. It is this guidance, which is all encompassing, that we should strive for as well.

One of the ways that we can get this guidance is by turning to the Quraan and understanding it properly.


You cannot approach the Quraan with the mentality that you already know the truth, as this will cause you to try and twist the Quraan to meet what you want to believe. If you approach the Quraan in such a manner, you will miss some of the intended guidance of the Quraan.

Some Muslims today progressives have said that we have to approach it in progressive terms, for example feminists say we have to approach it in a feminist perspective.

One of the goals of claiming that the Quraan was created Ahul-Sunnah believes it is the speech of Allah, uncreated , is to claim imperfection, because if it was created, like all other creations, there must be some defect in it. They could not accept the fact that Allah speaks, and tried to completely deny this attribute. When they came upon the verse kalam Allahu musa takleema in the Quraan, they said it should be kalam Allaha—so to say that Musa spoke to Allah rather than Allah spoke to Musa.


The key factor that drove them to this point is that they approached the Quraan with preconceived notions and tried to make the Quraan fit those notions. If you approach the Quraan in this manner then it is as if you are saying that you are not in need of the guidance of Allah. With this being said, you have to understand and recognize your position with regards to the Quraan.

Principles regarding approaching the Quraan Approach the Quraan with an open mind. Release the texts of the Quraan from the restraints of time and place. If we have the mindset that the Quraan is speaking about some people at some time, then we are at fault.

Although the action or state did occur at a specific time—it can happen again and we must learn from it.

It was revealed for us—it is our own personal guide. Allah, azza wa jal, leaves it to us to benefit from it or not.


He revealed it for every individual, so approach it as if it is your guidance. Allah in His grace, Mercy and Compassion has revealed a book that should go directly to your heart so that you can see the path. In response to that she said that whether they read it or not, it does not matter. She said that she prayed behind the Prophet, sal Allahu alayhi wa salam, one night and he read Surat Al-Baqarah, Al-Imran and An-Nisaa, and he did not pass by any glad tidings except that he made dua that Allah gave it to him and did not pass by any warning except that he would ask Allah for protection from it.

From this we see that despite the Prophet sal Allahu alayhi wa salam being a special case, He was still attentive to what he was saying.

When you read the Quraan this way, you realize that blessings be referred to in the Quraan can be for you. You need to realize that this book has been revealed for your sake and for your benefit.

Mohammad Al-Ghazali said that although everyone is addressed by the speech of the Quraan, the reader himself is the one who is addressed in actuality. He has nothing to do with the rest of the people and he must realize that what is being read is referring to him. If one is able to reach this realization, then he will read this Quraan as if he is a slave reading a letter from his master and following up on what the master commands and leaving what he prohibits.

They were also asked if it would make any difference if it were from a Muslim or non-Muslim company. Their response was that it is not permissible to make a copy of a program if its provider prohibits it unless they explicit permission to do so.

Books of Hadith

Hence, the downloadr must fulfill the condition that he has agreed to. In Fatwa , they concluded the same regarding tapes and books.

This hadith is quoted in response to those who argue that one cannot benefit from religious knowledge in any way and, thus, copyright on books or other material related to the religion is forbidden. This demonstrates that this knowledge is a type of wealth and can be treated as such.

Ibn Uthaimeen further argues that if the country has accepted the concept of copyright and has made transgressions against copyrights illegal, then one must obey such laws. A smaller number of arguments are advanced against the practice of copyright.

Without going into great detail, each of these arguments shall be responded to. In fact, this is one of the issues that truly distinguishes a scholar from a student of knowledge or layperson. In sum, simply because something is not directly mentioned or alluded to in the texts, it does not necessarily mean that it is either prohibited or permissible. Copyright is a means of providing for the means of spreading knowledge.

Without such a law and protection for the work of an individual, whereby he can earn an income via such work, the individual would not have the means and wherewithal to do research. This is especially true in contemporary times where the cost of living can be very great.

One certainly cannot expect all individuals to work forty hours—driving a cab or whatever—and then expect to produce quality Islamic material for the remainder of the Ummah to benefit from. Furthermore, even in the past scholars received stipends and support for teaching and producing works.

Outside of the Muslim world, obviously, the mechanisms that would support scholars in the Muslim world are simply not present. Hence, other mechanisms must be resorted to.

Copyright provides knowledge and allows people to use such knowledge, but it does not allow them to use the knowledge in the same format by simply copying, for example or without attributing the works and results to its doer.Thence, Al-Imam Al-Nawawi talked about this point, he states that: The scholars May Allah be pleased with them compiled innumerable works in this field; i.

Please try again. On the other hand, one of the things that will take away your guidance and knowledge is the committing of sins. The analysis also distinguishes between the synonyms and similar words, for example, the Arabic language particularizes an accurate meaning and specialty of articulation.

If we have the mindset that the Quraan is speaking about some people at some time, then we are at fault. I said: Allah and His Messenger know best. He said: "He was Jebreel Gabriel , who came to you to teach you your religion.

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