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experience. By using our websites, you consent to our collection of information using cookies. For more information, see our privacy policy. 'E al- Bayan Tafsir ayat al-ahkam min al-quran in Arabic only tafsir khasi li ayat al-ahkam mustamid min awthhaq masadir al-tafsir al-qadimah wal wal hadithah bi uslo adillalatil fa Tariqa jadidah, has 'ardahah'
ardahah Uqaha 'wa bayanil hikmah al-tashri'eyyah Author: Muhammad Ali al-Sabuni Hard Cover 1088 pages Pukmaherba al: 2-asriyyah in total on the Book Specific Tafsir from the verses of the Holy QuranIt is a modern style with the collective competition of Fuqaha sources and a certificate of legislative wisdom. RAWA'E al-Bayan Tafsir Ayat al-A-
Akam Min al-Qur'an "ILLUMING speeches on the Koranic verses on the commandments." The author Muhammad Ali al-Sabuni is one of the most important Ahl-e-Sunnah scholars. Jama'ah and in the modern age the owner of the great knowledge of the Qur'an. He was born in Halab, Al-Siria in 1930 and grew up in the same city. He began to study the
beginning of his father, Sheikh Jamill al-Sabuni. He continued with Halab until he graduated from elementary and high school in Our Era in 1949. The Minister of AWQAF sent him to Al-Azhar University in Cairo, Egypt, where he received the Kulliyah-al-Sharia Certificate in Our Era in 1952. His activity is not counted on his fingers. or on the site. In
short, he gave Dars-e-Qur'an Masjid al-Haram every day and one day a week at Madinah al-Munwrah. Especially during Hadj he sat in Mecca to get Ehtiqaaf. It has many articles in Arabic translated into various languages ​​such as English, Persian and Turkish. Some of them are: Safwwa al-Tafasir (one of his famous articles) Min Kunuz al-
Sunnahrawae'a al-Bayanqabas Min Noo al-Qur'anrisala -Al-Salatal-Mawarith fi al-Sharia al-Isamiasvar: 1680:( -8) Ways of introducing Allah in the Koran to Ahkaam (read). Ahkaam Tafsseer Reasons for Differences. Major works of Tafal Ahkaa. Discussion on Ahkaam and their TAFSSEER verses. PRINT: NIT -Time: Monday, 6:30-19:30 PDT (March 12,
will be 6:20 - 7:15) Winter 2012: Jan 9, 2012 - 12 - 12. March2012-01-09 Ayat Tafsseer Noteer A noteer that has legal ramifications. In the last quarter, we covered the different types of TAFSSEER and several TAFSSEER approaches. We have discussed relationship based relationships, Tafsseer based on ijtihaad which follows the correct methodology,
Tafsseer based on heretical group Ijtihaad which is not legitimate. In this quarter, we will discuss Tafsseer on specific Koranic verses, Ayat, known as Ayat Al Ahkaam.

These are legal articles. It is important to watch Tafseer Tafseer or Tafseer Ibn Katheer, they are very complete. And when it comes to divorce papers or other legal issues, they discuss them but try to limit the discussionIt depends on the poem. They don't try to go beyond.
Abu Hayyan accuses these people who took a word from a verse and wrote many things unrelated to this topic. Qurtubi is a very important tafsir, translated into English known as a compilation of the complete Qur'an. At the beginning of Surah Baqara, Allah SWT tells about the people who set up Salaat. Qurtubi discusses various topics of Salaat
Ahkaam, how to pray, when to pray etc. Other scholars, such as Abu Hayyan, will say that this discussion in fiqh is out of place. Therefore, the purpose of these different types of tafser is to get as much of these Ahkaam verses as possible. Quran and Tauheed: Quran contains many general categories, if you consider everything in Quran, all verses of
Quran and what is in Quran. The scholar Ibn Al Arabi says that the verses of the Qur'an are of three types: 1) verses connected with Tauheed, 2) verses connected with Tadhkeer or Remembrance or Warning, 3) verses associated with Al ahkaam or legal decisions. His book titled Ahkaam Al Quer is based solely on this last aspect. Another way of
looking at every verse in the Quran is like Shatabi. He says the whole Quran is about Tauheed. Tauheed is essentially two people (1. Tauheed al knowledge, meaning knowledge, participation or result), that is what you have to believe about Allah swt and 2. Considering the action or practice), the other is what you have. God Swt. The Quran tells us
how to believe and then how to act. How-to is one of the main sectors. God SWT has given us instructions to act accordingly. It was a great blessing of Allah to give us this Ahkaam. As humans, when we have democracy, we see the laws change according to what people ask, it is God's blessing that he shows us how we should live our lives.
Thus, this type of tafsir has positive and negative aspects. The positive is that we need to know about this law and this aspect of Tawhid, which occupies a large part of our ulama, the negative part. Today, we focus on external action, but not internal. We teach our children to pray, but we do not teach them how to pray, sometimes the parents
themselves do not know. ActuallyAs the number increases to hundreds. But if we are looking for a verse from Imana or Akida, there are only a few taphers. Therefore, it is said that we need to know this ahaam, but a negative aspect is that someone is still suffering. Since our Islam is not a balance, we act, but we do not know what this means. If an
accident occurs, we do not know how to cope with this, and then we appeal to the court (Sheikh points to the court of divorce here). Thus, the internal action (that is, Tatsky is important). How many lines of the Qur'an are associated with Akhkaam lines? It depends on how to separate the correct line. Ulem also provided some grades. Ibn Kaim says
150, Siddick Hassan Khan also says 500, also said, but not a single scientist who said 500. Ibn al-Arabi said that the aura of Bakara itself is not 1000 such lines. The production of decisions related to lines or stories about the prophets is the story of the Mousse, the Yusufo Quran, known as Casas.
Can you draw up laws from the verses that are QASA? Especially for Ulema, who says that she should follow the older generation of Sharia, if there is no evidence. What laws can be excluded from these stone stores, especially Yusuf. Can we use this story to decide to work in accordance with Kaafir? Thus, we can remove the law from it.
(Edit: Islamic financial fikh discussed a remuneration for the restoration of stolen goods from Sat Yusuf.) Therefore, these types of stories can be used for a certain law, which believes that the older generation of Sharia must be observed if there is no evidence. So, Bakara contains up to 1000 numbers.
In these books (indicating the ayat al -Ahkaama Tafser), we say where the Ahaam lines are selected. These are lines directly related to Ahaam, and not with the conclusion of stories. An exception is Qurtubi Tafsseeer, which includes every article, so this is Tafseer Al Ahkam Plus. Part of it was translated, and the sad part is that the introduction
claimed that they rejected all the debate in the ficx, which was sad, because this is why Qurtubi wrote his Tafsseer. Each group has its own Ayath UL AHKAAM TAFSEER, such as Sunit, Sufis, Muazil. The direction or purpose of this course: we will discuss these inlalas. 1 in this course. The story of why these books were created. And part of the
reasonThey developed due to how Allah SWT gives us the law in the Qur'an.
2. Then we will discuss why some of these books differ, what are the causes or sources. Then we will discuss the main works of this category4. Then we take a few rows and make tafsir along such a line. There is no advisory text for this course, because there is no text in English. There are several books described in Uluum Al Koran, where they
include one or two pages on this topic, for example, Yasir Kadhi, Ahmad von Denfer and Bilal Philips. As for the question of Tafsir related to the pelvic: there is no tafsir or collection that contains everything together. He took a poem associated with Iman and Tazyei, in one place and placed Tafser on him. In Al-Binuni there are elements of the Taskiyi,
but it is not enough to call it the work of Tafsir. If we say Akyda and Iman, this is one and the same, is there a difference? The reason why Sheikh asked this question is completely different. Akyda is like faith, i.e. What you should believe in. There are many standard books written by scientists, for example, Fikh al-Ahbar, attributed to Abu Hanifa, and
Akid at-Tahvia. Iman is a kind of spiritual faith that is in your heart, and if you want to find books about Iman, for example, how to increase the iman, it will be more difficult to find them. S. Jamal mentions that, unfortunately, in Islamic history there are no books that say about the increase and purification of Iman. Imian is much more difficult to keep
in the mind, because some aspects of Iman are Ghasibo, where we cannot simply describe it ourselves, but there are tasks related to the Imaan that can be written, for example, how to increase the iman and when the iman decreases and soon. The words of Akid are nowhere in the Qur'an and the sun, the term that we find in the Qur'an and the Sun is
an Iman. The ultimate goal of Akyda is a strong Iman. An explanation of the legal consequences of lines, such as lines affecting the fiKh ibadat, marriage, divorce, jihad. You will see that there are quite a lot of such lines. When did Tafsir start these lines? During the Prophet (S.A.S.), these lines should have been excluded, some of them were
considered granted. The process began during the Prophet (S.A.S.) and continued through Sahabov and Tabiins. Over time, the needs appeared more and more.Tafser. Why is that if you need a Tafser that was not Sahahah during Sahahah? 1. New Circumstances - As life becomes more complex, we have come across many different things from the
Qur'an that could not be mastered at the time. We have instructions in the Qur'an, but we need something from the Qur'an.
Therefore, more effort and deeper understanding is needed to explain it.
Especially W.R.T. We need to understand the law better. 2. In the time of Sahahah, it is mainly Sahahaha because they live in the time of the Prophet (saw). This is their language. Over time, fewer people specialize in this field, so you have to write a book, for example, to understand it, to understand it.
So understanding (the saw) was created at the time of the Prophet, but science was created later. In the Middle Ages it was started as Tafer al ayat al ahaam, where many such Tafsirs were written. We have the Tafsseer of Ali bin Juhar (died 244); Tafser Ayat al-Ahaam Abu Jafar at-Aahawi. He is well known to many people because he wrote small
articles from Aqiida which are known as Aydaavi but he also wrote Tafseer Ayat Al-Ahkaam which is currently being published. We must know the verses of Achkam in the Qur'an, this is one of the reasons for such Tafer, but it is not the only reason. At that time, Muslims invaded various Madhas Fiqh and Madhahs and Athawi is a good example of how
a Madhab took root. Athawi came from a Shafi family and his uncle insulted Athawi by saying they didn't say anything. Athawi changed his madhhab from Shafi to Hanafi. He reveals that his uncle made a mistake and became one of the biggest Hanafi Fukaha. This is also reflected in this Tafseer. Therefore, such books are written to show that their
madhabi is better and more correct than other Madhis. This is one of the other reasons why this Tafseer was created. Therefore it is not good because the purpose of writing Tafseer is to show that your madhhab is better than others. One aspect of this Tafser is based on only one Madhab. One of the unique things that Ayat Al Ahkaam does in Ayat Al
Ahkaam is that Tahawis, unlike other books on the subject, stops at the Fiqh verses of the Qur'an. We should not be surprised that the madhhabFiqh that the person who writes tafseer made a tafseer similarly discussed at the beginning of the person who made the person a tafseer. This is the main mistake to enjoy and learn from Quran. We want to
go to the Quran for instructions but do not go to the Quran before using what the Quran should say about your fiqh and if there is a contradiction you will find a strange solution that threatens your fiqh faith. Where, how to get instructions and if there are contradictions, change your mind about what the Quran is led by. Whatever we start the week
with how Allah (SWT) shows Ahkaam and why it is presented this way. so that this world is like Allah (SWT). Last time we mentioned that the entire Quran is about Tawheed. If we want to destroy it specifically, knowing this path is one of the aspects of Tawheed that should guide what comes under Tawheed instructions like Surah al-Fatiha.
There is a way of life, in this life there are laws and practices that are pleasing to Allah (SWT). So these laws of Allah were like a man for us to live our life in our PH best and we would live Allah. One thing is clear, the Qur'an is not like a simple book (in the sense of the law), but this book will tell you. to tell you. The Koran gives the law, but it is much
more.
The Quran inspires us to comply with the laws giving us more than the law inspiring us to obey the law. The Qur'an came to us to inspire us spiritually and what it takes to keep the law is one thing and intending to follow the law is another. 3:138 [Quran] is a clear statement for all persons as well as instructions and instructions for those who know
about Allah. This Quran is a miracle how it affects a person, it guides a person. So when you go back to Allah's Book and talk about Ahkamah in the Quran, we must understand that these laws have not included our legal book which is establishedThis means that our goal is to learn this Ahkam from Allah. To do this, we need to know how Allah has
given us this order, which will give us the role of Mufasirena and Tafsir in connection with this Ayat-Ul-Ahkam. When we understand the way, we will understand why we need Tafsiren with Ahkam and what is the role of mufasiren. First Category: Right information can be found in Sunn, the Qur'an provides rights in the form of a tough, such as one of
the things we often see in the Qur'an is to ensure us right in an unhappy situation. In the way, i.e., Mujmal. See Sunna for more details. In the Qur'an, Allah commands to do and deliver salad, but information on salad in the Qur'an is not explained. Although Allah has led to salad in many places, he has left us in Sunn. Similar to the link (Ilayi Sabeel)
when we don't have haj in the Qur'an. 3: 973: 97 TOPSHIH International has clear signs in this regard [such as] Abraham's position.
And the one who goes on it will be safe. And [Thanksgiving] Allah is a pilgrimage to the house from people - anyone who can find the way there. And who does not believe - indeed, God is free from the needs of the world.
The same applies to the revenge law (Qisas).
See Sunnah for more details. 2: 178 Oh you who believe! You have a rule of the killed - free - free, slave for a slave and a woman for a woman. But the one who covers something with his brother must be properly respected and rewarded with good. This is the relief and grace of your Lord! But the one who later sins will receive a painful punishment.
When we take a hand to the thief (Sariq), the details are given to us by the sunny prophet (SAAs), we do not take the hand to the thief who stole the pen.
5:38 [as a thief at that time], a man and a woman cut off their hands as a reward for what they did as God's punishment. God is elevated in force and manner. What is the role of Mufasir in Tafir Ayat al ahkaam?
So, if we were to buy a book on Tafseer Ayath-Ul-Ahkam, what role should Mufasir be played in it?
This type of tafsseer? How do Mufassseer explain this ayat? The most important source of Tafsiira is the prophet Sunna, he must bring Hadit as to ask,But in fact, some books in this area will not discuss these verses because they deal with verses that are too general but too detailed. Some of the more complete works, such as Qurtubi, yes, but much
of this book is devoted to more detailed types of verse. The second category: in some places Allah (swt) provides us with detailed information about Ahaam. For example, inheritance law. All heritage rights are to be found in the Qur'an and not in the Sunnah like Sura al-Baqarah. Field But [only] if they have daughters, two or more, they have two-
thirds of the property. And when there is only one, there is half. And for parents, every sixth of his property - if the child leaves. But if the children and family do not [simply] inherit him, he has a third for his mother. And if he had a brother [or sisters], his mother at the age of six could do this after every registration or debt. Your parents or children -
you don't know which one is closest to you. [These actions] are an obligation given by Allah. God is indeed omniscient and wise.
4:12 Sahih International and half of your spouses stay for you if they don't have children. And if they have kids, they have a quarter of what they leave you, they can prepare or borrow after all the entries. And if you don't leave a child, there's a quarter for spouses. But if you are separated from the child, then what you leave, the eighth, you can send
after each inheritance or debt. And if a man or woman is not separated from her predecessor or from their descendants, but has a brother or sister, then there is a sixth. But if there are more than two, they are divided by a third after each entry or debit, unless given [caused]. [This is] an order from God, and God is omniscient and reasonable. The
laws of Talaaq are another example where there are many rights in the Qur'an. There is a surah known as Surah al-Talaq that touches on them. These rights are explained in detail in the indicator. That is why most tafseers discuss this type of ayat. What should a Mufassir do with verses that refer in detail to such verses? Let's discuss as an example
the tafseers from At-Talaq Sura, 2.65:2 Sahih International when she fills in her details or stops them accordingly.acceptable terms, or part thereof, in accordance with acceptable terms. And bring two righteous people from among you as witnesses, and create a witness [to know] Allah.
This is the detailed law given to us by Allah (swt). There are a few fairly obvious questions to ask.
One of the things that commentators do is that these verses have linguistic nuances that many non-Arabs are not aware of. The first thing anyone would do would be to examine the linguistic aspect of the verse. Any law you write will require an explanation, including existing laws. But what clear questions can be asked about this verse? Here are the
questions that commentators need to answer: 1. Term of office, 2. What is the importance of two righteous witnesses? Are your family members eligible? 3. What does the word minkum in the verse mean, family, community or Muslims? Details of how they are divided, what do the terms "amarofa" mean? 5. Is this valid for every idda divorce? It does
not apply to all divorces, if you divorce for the third time, there is no annulment. 6. What about the pregnant woman?
Should witnesses be male or female? Therefore, despite the detailed law Allah (swt) has mentioned in the Qur'an, there are still a number of issues that need to be clarified.
This is what explains most of the commentators in the tafsir of verse-ul-ahkam. They analyze in detail these and how they should be applied. There is a way to please Allah, so in order to understand these verses we need to know how to please Allah. Third category: We see another way in which Allah (swt) gives advice and judgment. In some places
Allah SWT gives us a general principle or principle and does not give us the details of the law. And even these details are not in the sunnah. And for example, Allah says: (wa shavirhum fil amr) 3:159 Sahih International Thus, [O Muhammad], by the mercy of Allah, you had mercy on them. And if you had been mean and hard-hearted [with your words],
they would have left you. So forgive them, ask forgiveness from them and consult with them about it.
When you make a decision, trust God.
Surely, Allah loves those who put their trust [in Him]. Consult with them about their work. This is the Shura concept. Where are the council details? This is a command of Allah SWT, thisDo information on the Sunnah of the Prophet Saw? He created the Shura but do we have a hadith where he explained the principle of the Shura? Sharikh is something
Allah Swt left them in the Koran and the Sunnah without their details. It gives us general indications.
The main reason, according to our Ulema, is that such aspects of Sharia law must be flexible and modifiable in time and space.
At the time of Umar Ibn Khattab, it was quite limited. He consults the small body. If you extrapolate it today or if you have the laws of medicine or technology. Now we have specialists different from those of the Prophet's time (SAWS). If this affected our concept of Shura.umar consulted some people who are considered ahl-ul-shura and he consulted
them on any question. Should this be now? The Koran contains several of these general principles. These are legal principles, they have consequences. They are left in principle general, because they must be applied at different times depending on their time. (Wa La Taziru Waziarathn) is a very important legal principle.
People are often punished en masse, Islam has come and has suppressed this kind of thought. If an individual commits a sin, you cannot punish society for this. This general principle is derived from the Koran and it is the role of the Mufasir to provide proof of this principle and then to decide how to deal with this principle at its own pace. An idea how
to do it. Get up as a prayer, wash your face and forearms to your elbows and wipe your head and wash your feet to the ankles. And if you are in Janaba's condition, then purify yourself. But if you are sick or traveling, or if you come from a place where you are free from yourself, or if you have had relationships with women and you do not find water, So
look for a clean floor and wipe your face and hands. Allah does not intend to cause you difficulties, but he wants to purify you and complete his favor so that he is grateful. People and clear advice and criteria. So who sees the moon in the new moon, let itaccelerate; and those who are sick or away, the same number of days. Allah wishes you peace and
wishes you no hardship and [wants] you to complete this time and praise Allah for what He has commanded; and you can be thankful. What is easy and what is difficult changes over time, so this is one of Tafsir's roles. Fourth Category: One of the other aspects, Allah does not give us all Ahkam in one place like Hajj Baqarah, al-Imran, Maida and al-
Hajj. Talak is mentioned in Bakar, At-Talak and Nisa. One of the duties of the tafsir is to collect all these verses in one place and discuss them. Jihad, Nikah is another example found in many places in the Qur'an, hence the role of the Mufasir is to fully understand the principle. Fifth category: Allah gives us a sign of causality for ahkas. Regarding
Ahlusunna that Allah (swt) is the cause of all laws and creation. There are groups in our history who argue that no law has a reason. Ahal Sunnah, we say Allah's commandments are for a reason. One of the proofs is that Allah made a rule for a reason.
Allah shows us a sign that there is a reason whenever it is easy. For example, Allah gives us a description by which we understand why the forest came. Allah has given us the law that Muslims are no longer allowed to approach Beit-Allah. Why shouldn't Muslims approach the house of Allah? There is no verse in the Qur'an that says they should not
approach the Kaaba because they are this and that, but there is a verse that describes mushriks and for this reason they should not approach the Kaaba. Allah says (Innamal Mushirkeenn Najas fa la yaqrabu) This najasah is spiritual impurity. Allah has given a description and from this we can understand that these laws were created because of him.
In some places Allah shows us the advantages and possible disadvantages of a certain aspect and from this we understand the reason for the creation of this law6: 108 International Sahih And do not offend those who are invoked other than Allah, do not offend Allah with hostility without knowledge. In this way we have made every community happy
with our work. Then they will return to their Lord and He will tell them what they have done. Here Allah gives us the reason why this prohibition, this prohibition is harmfulKhamr talks about gambling and idols at the same time, and 5:90 He says that Allah was the first of Allah, and followed him by telling us what wisdom behind Allah. 5:91 Six
Categories: Allah usually uses a particle, a barb, a sign of causality consisting of one or two letters.
Allah will give a sign of causality to show wisdom. The substrates of the number ° ± ± ± ± ± ± ± ± ± ± the same words speak to the same words. "20:44 Speak in a quiet voice to remind him. So the word Lalla is an indication of the word and the result. From the verse, Allah (SWT) does not want us to have things that keep us away from Salah. What
are these today and differently. For example, 1500 years ago. "Muslims no longer play today, but there are NGs that keep us away from Salaha. There are other things that lead to the same goal to stay away from Salah, so Mufassir has to cope with this action that continues. " It is an opportunity for the seventh category: Allah, Aqeedah, Aqeedah,
with Allah and the last day. You will look at all these verses, none of them will find 12 special laws on marriage, divorce and care without reminding Allah 2: 221-242. In verses, every decision is associated with one aspect of belief, ie H. Aquida. The first decision is an aspect of marriage from ° Ø.Maybe they remember. So Allah is talking about sex
when women are artistic. Then Allah mentions that Allah loves those who are Tawwabin and Muta-Tahhireen. ù ù ù ù ù ù ù ù ù ù ù ù ù ù ù ù ù ù ù ù ù ù ù ù ù ù ù ù ù ù ù ù ù ù ù ù can ù Ø ± ù اù ù ù ù © de believers Allah 2:224 ù ù ù ù ا تù جù عù Ø ù ù ا ù Ø £ ù ù ù Ø Ø§ù ù ù ø Ø £ ù ª تª بù Ø ± ù ù ª Øù ù ù ù ù ù Ø Øª§ ت تª§ ù ù ù Ø Ø Ø
ب تª§ ù ù ù ù Ø Ø ø ب and fear of you Oh Allah and make peace between people. And Allah hears and knows. In this verse, Allah concludes: ù ø اù ù ù ù ù ø غù ù Ø Ø ± Øù © 'Ù ù ù ù ù ù ù ù ù Ø ù ù ù ùªØت Ø ù ù ù ù ù ù ù تª عù دù ù ø¯ دù دù اù ù ù ù ù ù ùùùùùùùùùùù something like that ù ù ù ù ù ù ù ù ù ù ù ù , you see and The end of
all these full passages of legal verses are words related to Acquida . In the lecture notes of 2012-01-23, we discussed the various ways in which Allah SWT deals with the legal aspects of the Ahkamah of the Qur'an. The book of Allah SWT is a book of dos and don'ts, but it is not a legal document. So our scientists have to go through the book and make
laws out of it. The Qur'an is stylistic and intended to touch the human heart and soul, unlike a legal document. The way Allah SWT connects Ahkam to faith is through Taqwa. When you read these laws and see them in relation to faith and taqwa, it tells you that you must follow these laws for the sake of faith and taqwa.
You have to believe in Allah SWT in your heart, have taqwa to follow the law. The end result is that we don't just accept the law, but the inner will to follow the law. Don't go and know the law so we can follow the law. Human nature is that when they see laws they try to circumvent them and that is not SWT.
It helps us to actually implement these laws and they become a way of life, a way of life that you believe in and a way of life that you want to follow. A suitable gift that is muttaqeenù ù ù ù ù ù ù Ø Ø ù ù ù ù ù ø ا ªªªª ù تª ا øern ù ù ù utin Øù ami بù ا ù ¹ § ù ù $ ø § ø§ ù ùān § ù ù ù ù ù ø ø § § ù ù ù ù ù ù ù ù ùØřížír Ø Øečím
zechužífujužíbujujujuje are measures for divorced women. What is acceptable is a duty to the just. Allah (SWT) makes the law, but the way of expressing it is the duty of those who have taqwa. As we imitate what happened when the fiqhu sects were formed, people stopped reading the Qur'an because of laws or regulations. When the law is taken out
of the books of fiqh, the soul goes. In other words, Muslims who take their laws from the books of fiqh do not have the spirit of the law. One of commentators' duties is to emphasize this fact when discussing the law. Some books don't mention it. Allah (SWT) gives us the laws as verses or signs to understand them. This is special in the Qur'an and is
different from other legal books.
It also differs from the sun or separation of the Qur'an from the Sunnah. One of the benefits of reading Ahkam is that you are exploring the laws in the light of what Allah (SWT) is describing. Q: Is it better to learn fiqh through tafsir than private fiqhu books?
Answer: It is important to study both novels. and the Koran to understand the spirit of the law. That's why there are so many books about Ahkaama and they had our Prophet about Ahkaama. One of them is Ibn Hajara's compilation called "Buloğul-Maram" in the light of Hadís Ahkam. This is a compilation of Ahkam Hadadh. There is no material
translated from Arabic on the Uhkam verse. Ibn Taymyya also has a book called âumddhul Ahkamâ so there is a note called ânail-al-awhar... another important question we should pay attention to in order to do some things. It speaks to us in the Quran and does not give us a list of what is forbidden, but it does speak to stories that make us feel like we
are doing a good thing, just like Allah tells us sometimes. Allah (SVT) uses a passive voice for commands.
For example, Allah (SWT) has spoken in many different ways during compulsory events. Interpretation of the judgment should therefore help us to understand whether the judgment is an obligation or a recommendation. Sometimes Allah (CC) expressly commands something [Surrat an-Nahl: 90] Ø ¥ Ø Ø Ø Ø Ø Ø Ø í í ¥ ¥ Ø Ø ° Ø ± ± ± ± ° ± ° ±
°Image dan '' 'have Townhouse ° ° ° ° ř Ø ± ± ± impossible, prescribes justice and good behavior and give parents and prohibits immorality, bad behavior and oppression. He warns you that you could remember.
In this verse, Allah speaks to us, but he did not say that he had ordered, but Allah just gave order, the effect is different in both cases, saying that it is something that we must Doing, and it's a more in -depth way to say. In other places, it is said that something is (makhdomo) or prescribed or written, it is a passive construction, Allah (SWT) avoids a
direct order. ª-Nursing ª Organia in Internationaloal Vo Che Avete Credico, Decretatatato su di voi il Digiuno Go č stato decretato on those who preceded you to become just-that is to say that Tawa is also the means of b. This is what we have to do. The surprising way she turns. Allah says that âalllah advises you 4:11 (yusic) ¯ us or better for us. Allah
Himself has strongly recommended us, that is to say in the eyes of Fuqaha, it is a duty 2: 220allah US Swt encourages an action with a reward for the Altlah event invites us to carry out an action as opposed To the law, where only laws deal with laws and do not talk about good things. But in Islam, Allah faced this problem. Te Øřímuchuími ± ± ± ± ±
fought by the IRS of the homůont ¶ hi ouuřítia's'There is a similar kind of stylistic solution. This is missing in the translation. This is the work of Mufaser when they describe the prohibitions of Allah St. evident in the verse of the mummy of the number of Ø Czech Republic § § § § Ø Ø Ø me m mic Hat Ints And whoever makes them allied then are those
who are criminals. Allah SWT sometimes uses the word applause to describe the Ban5:3 Allah that sometimes this is not permissible for you:19 Eons for the Czech to show Allah how inappropriate actions or attitude are used by Allah with a very simple expression, use the word "not for" (wa maa kana) to describe the prohibition. AHZAB: 36 has no
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range dependingThis is a great shame and [again provides some benefits to people.
But their sins are greater than their contributions. Does this substance prohibit alcohol? They would probably not understand it as a prohibition when it came out, but now we can understand it as a prohibition if something harmful is forbidden. Ù ù ا اù ù ù Ø ° ù ù ø Ø day. Finally, the verse of Surat al -Madah states that alcohol is forbidden. . §ERO
u اù Ø Ø Ø ù ù ù Ø Ø Ø Ø Ø Ø Ø Ø Ø Ø Ø Ø Ø Øù Ø Ø Ø \ ù Ø Ø Ø ø Ø Ø Ø Ø Ø ù ù ù ù ù ù ù ù ù zo Ø arrested ] Alternative stone [higher than Allah] and divine arrows are only pollution, the work of the devil, avoid it so that you may be successful. Expression: Satan, Osse and gambling, but only hatred and hostility to fuel and keep you from
remembering Allah and praying. So won't you give up? Verse: Obey Allah, obey the Prophet and beware. And if you move, know that it is only [responsibility] for a notification open to our courier. When presenting the verses, you have to tell your wisdom.
For example, in 4:14, someone may have read it in the sense that alcohol is not forbidden, so it is the duty of the commentators to clarify it. A more controversial rib ban is a ban on the rib. Did he ban the stages or not? The most powerful view is that it does not come to the stages and the ban was immediately brought. The first verse of the Ribas is
the Surah Nisa Versetto 161, which is accepted by the Jews.
ù ù ù ù ù Ø Ø Ø Ø Ø ØBecause interest in increasing people's welfare will not increase with Allah. But what you give to Zak in the desire of Allah's face is many times over. Another poem that has been revealed. اù ù Ø ° C Ø ne ع اù ù ا ù ù Ø Ø Ø§ ع ù ù Ø to bring you good luck. It is said that this is not a ban from the RIBA, but a ban on the fact
that the amount had to be paid twice until the debt is paid (According to the Sheikh, this weak opinion comes mainly from modern Muslim economists and only classical scholars do not give this opinion).
This is a weak argument against Riba. the last set of verses revealed against Riba.2:275-280 (here is only the relevant part of the verses) ù Ø£ ù Øù ù ù ٠ا O Wait ù) Ù Ø £ ù ù øù ¯µ ы ù ù ù The book Tafser Ayatul Ahkam is a good place to discuss whether the RIBA ban is gradual or not. Those who say it is gradual are modern, unlike most classical
scholars. Allah (swt) left these verses to explain to the Mufasir about Ayat ahaam. 2012-01-30 Notes for the class, what are the reasons for the differences of opinion regarding Ayat al-Ahkaam?
Differences based on USOL AL FIQH or jurists without scholars interpret the verses differently and have differences.
These can be related to different methodologies and principles of USOL Al Fiqh or legal thought.
And you may have a different opinion. This refers to the topic of USOL AL FIQH.
Differences based on the Mufassir Madhab, here we are more concerned with the personal opinion of the scholars, which may lead to different opinions on the Ayat Ahkaam. Who owns the Mufassir will have great influence. Sometimes the Aqidah Madhab influences not only the Aqidah verses but also the verses related to FIQH. Sheikh always
triesAbout this kind of difference. The revelation, based on the time and place of the aspects of Mufassira Tafsir, means that Mufassir linked the Koran and the place where he lives in time. Situations change over time and place, and are intended in Usul-Al-FiqH that Fatwa can be changed (due to changes in time and place). Note that these changes
are only at those moments when Ijtihad is involved or that the habits of this place had to be taken into account. The last Ahkam Koran and Sunna does not change in time and place. For example, URF may differ in different places in relation to its wife's right. Somewhere all this can mean that the wife receives accommodation, which is only a bedroom
in a larger house with relatives. However, in some places this means life separately from relatives. So when the Koran says that we have to deal with "Maruf" with them, such considerations regarding URF should be taken in the same way as the example. This does not mean that they understand verses differently, but applications may change.
Sheikh is looking for good examples from Tafser's books, and if he finds them, we'll talk about it next time. If there is a society in which it is customary that a woman has no right to accommodation and services, they should be abandoned. Another example is that in Hindu society the groom accepts Mahara instead of the bride. This is contrary to the
text of Sharia - an example of the practice specified by URF is protection against a fragment, which each of the Madhab determines in accordance with the distance. Ibn tayyyah says that what is equivalent to travel in order to shorten prayers and break fasting is based on URF and Lughmuran Sura Baqarah 2: 185 ù ù ø§ Ø Ø £ ù ù ù ù ùù3 ° ° ø ø Ø Ø
Ø Ø Ø Ø Ø Ø Ø © © ù ù ù ù ù Ø £ £ £ ù ù ù ù ù ù ù ù ø§ù ø ø ± ± ± ù ø اù Ø Ø Ø £ Ø®ù Ø V ± ± ± ± ± ± ± ± ± UNO is sick or traveling - so the same number - so the same number - so the same number - so the same number - so the same number - so the same number - the same number - the same number of other days including Safar, definition
of this, according to this , there is no Hadis atrong or authentic, which gives the number, what we have, is based on ijthhaad travel today, does not respond to time travel, now it is much easier to deal with the past. Madhab's prejudice participating in TafSeer Ayat al Ahkaam: What is most popular in the book Ayata Al-Ahaam is the result of Madham's
tendency. If you follow the story of TafSeer during Sahahah or Tabina, whenGo to the article in the Qur'an, you wanted to interpret the article seeking Haqq, but when the Madhab strengthened and Taklid's idea insisted on following a certain madhab and the idea of ​​strength. Madhab, whether you follow Quran and Sunnah, you can see this effect in
Tafseer, which is obvious. If someone who follows the Madhabs then interprets the Qur'an, he would not be surprised if the understanding of the article agrees with his Madhab. This indicates that the Madhab claims that it seems right to him and does not admit that his Madhab has influenced it. An-Nafi, both Sauda al-Aloosi, al-Zamakshari were
Hanafi in their fiqh, so most of them Tafsseer reveal that Hanafi's final opinion is correct. You have AR-Razi, al-Baidi and As-Suyti, Shafi are scholars and you can see this trend when you arrive at Tafsseer. Then you have Ibn Al Arabi, Al Qurtubi, Ibn Ashoor, and they are maliki and they prefer maliki to your tafsseer. There are other unique cases
where someone goes to extremes like al-Kadhimi Tafser, who is a Shia, concluded that the rest of the people are lost with Ta2weel and that strange interpretations occur. And he says that only the one who comes to the correct conclusion is the Imam. This clearly shows that he is very much practicing his Shia faith. There may be other extreme
examples. There is another author named Al-Kiya AR-Rasi who has a book called Ahkam-ul-Quran, he follows the Shafii Madhab, he says in the introduction that the Shafi Madhab is the most intelligent and the strongest. And he says: "Since I have come to a conclusion, I wanted to explain to the Koran Ahkam how Shafi understood it." If this is the
type of implementation, the discussion will not be balanced, because this matter is not your goal. In the introduction, Aloosi clearly states that an individual must defend and support his Madhab and must provide all evidence to prove that he is not a great scholar compared to Imam Maliki.
Therefore, it is not profitable because you are dealing with the Qur'an, not another book. So if your intention is unclear, it is disrespect to the Book of Allah (SWT). It is sad because of MadhabThe attitude to the Qur'an and Sunnah is very sad. A human prejudice appears with Tafser. Compare and compare it with Madhab with other Madhab. Examples
of Madhab Bias Ayat Al Ahkaamwe will give several examples to emphasize how Madhab can affect his Tefseer.#1; Ayat Al Ahkaam Surah on Line 5 Line Allah SWT category of a legal woman associated with legal wives for Muslims. Ù ù Ø Ø Ø · · · · · · · · · · · · · · · · ases Ø Ø Ø Ø Ø Ø Ø Ø Ø Ø Ø Ø Ø Ø Ø Ø Ø Ø Ø Ø Ø Ø Ø Ø Ø Ø Ø Ø Ø Ø Ø Ø Ø Ø Ø Ø Ø Ø
Ø Ø Ø Ø Ø Ø Ø Ø Ø Ø Ø Ø Ø Ø Ø Ø Ø Ø Ø Ø Ø Ø iance. Ù Ø Ø Ø Ø Ø Ø Ø ° ° ° = Ø Ø Ø Ø Ø Ø Ø Ø Ø Ø Ø Ø Ø Ø Ø Ø Ø ù ù ù ù Ø Ø Ø Ø Ø ù ù ù ù ù ù ù ù ù ù ù ù ù ù ù ù Ø ù ù ù ù ù ù ù ù ù ù ù ù ù ù ù ù ù ù ù ù ù ù ù ù ù ù day [all] Good Foods and is legal for those who eat in writing and Your food is legal for them. And [in a legitimate marriage there are
women of believers, women, women and women who delivered a letter against you ... even between Ahlu-Sunna, the vast majority of scientists are authorized to marry women.
-Al-Kitaab.
Shiites do not believe in it. They based their relationship on the poetry of the Koran. Ahl al-Kitaab is the subgroup of Kufar, and this line replaces the poetry on the legitimate wives of Surh Maid. These are the best weddings: ù ù Ø Ø Ø Ø Ø Ø Ø Ø Ø Ø Ø Ø Ø Ø Ø Ø Ø Ø Ø Ø Ø Ø Ø Ø Ø Ø Ø Ø Ø Ø Ø Ø Ø Ø Ø Ø Ø Ø Ø Ø Ø Ø Ø Ø Ø Ø Ø Ø Ø Ø Ø Ø Ø Ø Ø
Ø Ø Ø Ø Ø Ø Ø Ø Ø Ø Ø Ø Ø Ø Ø Ø Ø Ø Ø Ø Ø Ø Ø Ø Ø Ø Ø Ø Ø Ø Ø Ø that Ø Ø Ø Ø Ø Ø Ø Ø Ø Ø Ø Ø Ø Ø Ø Ø Ø Ø Ø Ø Ø Ø Ø Ø Ø Ø Ø Ø Ø Ø Ø Ø Ø Ø Ø Ø Ø Ø Ø Ø Ø Ø Ø Ø Ø Ø Ø Ø Ø Ø Ø Ø Ø Ø Ø Ø Ø Ø Ø Ø Ø Ø Ø Ø Ø Ø Ø Ø Ø Ø Ø Ø Ø Ø Ø Ø Ø Ø Ø Ø Ø Ø Ø Ø that Ø Ø Ø Ø Ø Ø Ø Ø Ø Ø Ø Ø Ø Ø Ø Ø Ø Ø Ø Ø Ø Ø Ø Ø Ø Ø Ø Ø Ø Ø Ø Ø Ø Ø Ø Ø Ø Ø
Ø Ø Ø Ø Ø Ø Ø Ø Ø Ø Ø Ø Ø Ø Ø Ø Ø Ø Ø Ø Ø Ø Ø Ø Ø Ø Ø Ø Ø Ø Ø Ø Ø Ø Ø Ø Ø Ø Ø Ø Ø Ø Ø Ø Ø Ø that Ø Ø Ø Ø Ø Ø Ø Ø Ø Ø Ø Ø Ø Ø Ø Ø Ø Ø Ø Ø ù ù ° ø Ø Ø ù ù Ø Ø Ø Ø Ø ù Ø ù Ø Ø Ø Ø Ø Ø Ø Ø Ø Ø Ø Ø Ø Ø Ø Ø Ø Ø Ø Ø Ø Ø Ø Ø Ø Ø Ø Ø Ø Ø Ø Ø Ø Ø Ø Ø Ø Ø Ø Ø Ø Ø Ø Ø Ø that ù Ø Ø Ø Ø Ø ± ± ± ù ù ù ù Ø Ø Ø Ø ù ù ù ù ù ù ù ù ù ù and
who believes in a slave better than an educated person, even if you may like it. And not a marriage with polytheistic men [your women] until you believe. And a believer slave is better than sovereign, even if you may like it. Ahl-Kitaab Mushrikien?
Do not avoid? Answer: one line-Aam, and the other poetry-khaasas, the case here should contain Mushrikeen, ahl-kitaab in general, so Ahl-Kitaab is a subset of the general set and when there is a special ahamm. Y. Investment, one of the scientists who said that Bakar’s poem controls the poem in the waitress. Because a person is a greater set. When
Surkha Maida began, Ali (Ra) shared the Qur'an between excerpts from other chapters and the last explanation.Arranged, educated, mature, adult. This is contradictory and what they do to avoid their return to Surry Maida, §ùiarchts, §ùunc, Øime purity and cleanliness AHL-Kitaab. There are women in Islam who have gone to Islam. So they say what
Allah says that you are allowed to marry a woman who opened to Islam. Because they have a quote from Ali, they cannot terminate him, so they force the Koran to follow their consistent position, so they determine this through interpretation. Before Surha Maidh was revealed, Sahabah married Islam and was married from the beginning of the Koran.
So the interpretation does not agree with what the Koran says, Muhsanaath is not the same as Muslimaath and Muminaath. #2: Ayat al ahkaam regarding the rights to inheritance of orphans Another example is Suros 4: 2, where Allah SWT describes when orphans should receive heritage. Ø Ø_S Ø Ø_ § £ ù Ø Ø Ø Ø Free ¥ ¥ Ø Ø Ø Ø Ø Ø Ø Ø Ø Ø List
or change evil [your] good] [this]. And don't use your functions alone. In fact, it is always a great sin. When should orphans give their money? A few verses later in the poem there is an explanation for the wedding.
And when you see their justice, give them their property. You don't need too much and quickly [wait] until they grow. Is this Koran line clear when ownership should be transferred to orphans? Do they have to be smart to give property to orphans? Yes, regardless of age. Until you think he can make a wise decision, you don't have to go down. The vast
majority of scholars claim that there is no age limit when an orphan should inherit, but Hanafi Madhab, when he is 25, despite a reasonable solution orHe must receive his wealth in the comment (Tafser Ayath-Ul-Ul-Ahkaam) for his wealth. The fact that Article 4: 6 states that both articles are applied together, Article 6 is valid if they are under 25
years of age and Article 2 should be applied in absolutely 25 years. Most scientists will evaluate one article, ie Article 2, taking into account the other, ie Article 6. He says it's the opposite. It does not contain number 25. This is one of those cases where you do not want to refer it to distorting, but looking at this interpreted arbitration, including Al-
Yasas.
In Súra Baqarah 2: 232 ALLH Switch Describes The Rights of Divorced Women ø ° ° ° ° ° ° ° ° ° ° ° ° ° ° ° ° ří ří řezhí žezhí Ø Ø Ø Ø Their spouses, their spouses.
When I agree to accept. It is ordered for each of you who believes in Allah and the last day. It's better for you and the cleanest, and Allah knows and you don't know. In this particular case, when Allah (SWT) says it does not resist divorced women to marry their former men. Ø Ø Ø Ø Ø Ø ø Ø Ø Ø Ø Ø Ø Ø Ø Ø Ø Ø Ø Ø Ø Ø Hanafi, especially if Asbaab
An-Zool is a narrative, Sahih al-Bukhari called al-al-hasan: Sister ma ' Qil bin Yasara was married to a man, and then this man divorced him and he kept away from her until her "IDDAH was awake. She then asked her to marry, but she was angry and sheltered and said, “He stayed away from her when she could brake her, and now asking her a new
hand? "So he didn't agree again to get married. So Allah revealed," If you divorce with women and fill their ends end, dotheir (formerly) men. (2.232) Thus, the Prophet sent Maqilas and recited him (Allah's order), resulting in Maqilas to abandon his pride and soles and obeyed Allah's order. (Sunnah.com) He was respectfully revealed by Ma2KL bin
yassar and what his sister did to marry his divorced man.
And when this line was revealed, she allowed her sister to marry a former husband. Hanafi does not believe that women should pass, al-Yasas interprets this line, says Hadis is weak. He says he comes from Hassan Al Basri and that the chain is broken. There are very few direct hadites he received from Sahaba, especially Bukhari ...
This is a sign of a strong message. He (Jass) claims that the narrator is unknown. A comprehensive study of Allah's book (SWT) (as much as possible) is an act of worship. Any differences can be attributed to muffseer, which can also lead to the nature of the lines themselves. Worship (Ibadah). True, sometimes it determines differences. Allah (SWT)
does not ask us to be perfect, most importantly we have the right intentions. If you have the right intentions, you will be rewarded for your efforts, whether you find the right result or not, and finding the right results will give you more awards. We will discuss some of the reasons why Mufassireen has made different conclusions. We will simply
indicate without trying to determine what the right conclusion is. We will distinguish some of the reasons we should have enough to understand. Note that the Qur'an does not provide A, B, C, D Type rules, if Allah (SWT), he did not understand whether, for example, it is allowed to break into the site. Solve the problems we face today, the Qur'an
should be a document that qualified scientists can do Idnihad. Today, the examples discussed will be difficult if they were not heavy or heavy, do not pay them. Visual) meaning of words are wordsIt can matter and then symbolic meaning. For example, in English: Can you literally or vividly call someone an asshole or a donkey? You use it in a picture
sense. Usually, when the words are used, the word literally, not literally, not literally, unless there is evidence suggesting that it is portable. Sometimes, however, there is a difference in what haqeeqi means and what its meaning is. A classic case in Arabic is associated with the word ânicah (in ka ha).
The meaning of the word Nicah is a marriage and we think that this is the meaning of Haqeeqi. According to Arabic scholars, this can mean a real marriage or sexual act. In the Koran there is a verse in which scholars differ in the meaning of the verse because of this difference in Ka.sourat and the verse of Nur with 3 from Ouch Ouch, only
international meaning only international importance. Married [woman] by the user or multiple and no one will notice it outside the channel or multiplayer, and this was illegal to the faithful. The translation of adultery made by Khan and Hilala (here) only includes adultery or adultery with magnetism and adultery or musk [that is, the one who agrees
to marriage (multi -faceted, pagan or putura)) or prostitute, then a man, then a man, a man, completely adulterer or Mangrik (polytheist, pagan or idolatry, etc.) and Manchik (polyteist, pagan or pagan) who gets married (having sex) or a woman who is taking adultery, then is a prostitute or manshik (multiple, multiple, pagan or idolatry, etc.) .).
Something like this is prohibited for believers (Islamic monotheism). Ibn Abbas, Mujathida, Ibn Zaida and in accordance with the conclusion, if Tabari and Ibn Atiya and Al-Jassa Abu Hayan means that he had a sexual act. It is like showing dirt that no one will have a relationship with Az-Zani except someone who looks like them, or Mushric. Therefore,
it is not related to the decision, but should express the importance of law. Basically, this simply means that a dirty person will be related to this type of person. For this reasonThe accent is much stronger. The real premise is that you should avoid marrying a polytheist or a fornator. No reason 2. The difference in opinion in Ayet-i ahkam results from
the various meanings of prepositions or letters.
Another example affects different particles or harps.
For example, the word "min" has 12 different uses in Arabic, 8 or 9 of which can definitely be found in the Koran. The usual English translation of the word min comes.
One of the verses in which the word "min" concerns the result. 5: 6 Example 2: 5: 6ùø ¥ § § ¥ ù ie ª ± ± ù ù ù ùùøù سùùøù ø§utes § Øeùùø§ Øeùùø§ ùùø ùùùø ϕùùùearch ùùùùealth in the way: but if you fall suck on the way, or if one of them comes from a rescue zone or if they meet women and do not find water, look for a clean Place and wipe and
wipe them face and hands with water. HE. (Minhu: That means that you have it) Pickhtall: and if you are sick or on the go or if one of you gets out of your closet or if you were with women and cannot find water, clean. , Up and rub your face and your hands a little. (Minhu: So you have some of it) Khan and Hilali: But if you are sick or on the go or if
one of you has answered the call of nature or if you were in contact with women (sexual intercourse) and find water, prepare, prepare, Prepare yourself in front of the Tayammum with clean earth and rub it on your face and hands. (Minhu: This IBTIDADATU'L-Ghaya begins because she does not say to him) There is a big difference between the last
two translations, reason is the word in ùùù ùasen. One of the meanings of the use of min is to draw from something. The idea is that you clean the ground and put your hands there and take the floor to clean and cut it. You have to have something. Shafiai, Imam Ahmad understood that. Abu Yusufy, Zamakasahri, Al-Bagawi. Can you make a clean rock,
put your hands on it, lower your clean hands and make the Tayammum? According to Hanafi and Malik, Mine's meaning here is min IBTIDA-I ğAYA (beginning of the border), that is,. They enter the floor and start the germination process from there. Tayammum is not a cleaning process.in the laundry. When you touch the dust, do you remove dirt?
Tajammas is an act of an ibada whose meaning cannot be explained.
They say we should go to any part of the Earth and touch it to begin the process of the TIMIMUM. They can touch the ground with no fluffy soil.
You can access the completely dry rock and you can touch it, and from that point on you start Tayammum. This is how Malik's Malick thinks both Hanifa. Those who say they need to run something are closer to the value of haqeqi than the meaning of the Majazi value. Ibn al Arabi in her book Tafseer Ayat-Ul-Ahkaam from the Maliki school supports
this attitude. It reads, meaning "minhu" that it is mandatory to clap on the ground, even if nothing goes out of it, thus initiating the Tajmo process. Hanafi has two different opinions: Abu Hanifa and his pupil Abu Yusuf. And this is related to the meaning of Min HU. A few additional explanations: two images of minhu = "from there" with HU, directed
to the ground. We have to take part of the land into our own hands. In this case, we cannot touch the rock, minhu = "start with it", we can touch what has no land. So you can touch the rock in this case. It gives you more opportunities, i.e. H. includes everything considered to be land. In English translations you will see "Some of it", while others say
with it, highlighting different ways of using the word. Many different ways of using Ba particles another example of the BA particle. This letter BA BA has 14 different values/uses and at least 13 of these use are in the Qur'an. One of the classic cases is 5: 6 ù Ø ø £ Ø Ø Ø Ø Ø Ø ± ± øle Ølev Øùùäshesle ³Plas, elbows and wipe your head to the ankles.
He does not say to wipe his head, but he enters the queue. What does this Bi do? Is âbâ a surplus or zaidah - it doesn't matter. However, the most likely meaning of BI is to clean part of the head. Good to say it's zaidahstandard case. Those who say it means wiping your head include: Shafii, Tabari, Bagavi. Any part of the head is allowed. This
difference of opinion goes back to the particle. Reason No. The 3 disagreements on the Ayat al-AKHK are related to the general (aam???) or specific (haas???) value of the Ayat. But scholars who examine it conclude that this verse does not mean being together. Sura Baqarah 2:241ùùùānostāžuf approach the Rule and it is the duty of the righteous. Is it
true? The question ùùùānostumāùø ùùùānāgis ùùùān§ªªª means that for each dilute woman, regardless of the situation in which she is divorced, it is not particularly important whether this woman is divorced before marriage or after marriage. It doesn't matter whether a deal has been reached or not. She is entitled to a kind of security, that is.
Women, if the woman had already signed Mahr and divorced before consummation, she receives half of the mistra and there are no ùùøª sleeves here. This is clearly shown in another verse of the Quran where she receives half of the mahr. There are others who focus on a different part of the ayat like Imam Malik where the first part says it applies to
all divorced women and he focuses on the last part and says that in therefore it is not Wajib but Mustahab is. The fact that Allah emphasizes that "this is done by the mutagens" meaning that these are good things for the mutagens is not obligatory. There are 6 different opinions on this ayat and they all return to the frequency of this ayat. Poem what
is the degree of communion in this verse 13.13.2012 NOTES Last time we looked at some of the reasons that can cause disagreements in the books of Tafsir ayat al Akhkam.
We'll look at a few more examples. And then we will discuss the various books that have been written on Tafsir ayat al Akhkam. Ø £ ù £ £ £ Eels § § §ù ¨øānānānānāgis ¨ùù ùù ùù ... Ø® Ø §§uffes ªªùùānāgis ùùøéelnostIrcy Ùù §ø¦¦у§Qù ř§ù ù §§³ ÙLEK سùùù bear ù¬¬ù§ §–ults øSEM øSTY § Øùù§ §§ù £ùù³§ §§ù £ùù³ ùù§ù§ù §ù §ù§ù§ù§ù Ø Ø your
daughters, your sisters, your father's sisters, your mother's sisters, your brother's daughters, your sister's daughters, your [suckling] mothers who feed you, your nurses, the mothers of your wives, and your dependent daughters-in-law of your wife into whom you entered. But if you haven't entered it, there's no sin on you. And [forbade also] the wives
of your children to come from [their] loins, and that you [marry] two sisters at the same time, except as has already happened. Indeed, Allah is always Forgiving and Merciful. It is a verse that defines the categories of women that a man cannot marry. This verse is Ijamaaj i.e. it lacks necessary details and some aspects of the verses are unlimited. As
for your daughters-in-law, first mention the mother-in-law, then mention the daughters-in-law with a conditional statement that reads: "if you have fulfilled your marriage. The question is whether this condition will applies to the daughter-in-law or both, i.e. the daughter-in-law and the mother-in-law. For example, you married a woman who also has a
mother and a daughter. After you marry her and satisfied, it is forbidden for the two to marry, which everyone agrees, if you have not consummated your marriage, there is no sin on you, is it only for your beautiful "daughter or stepmother? There is no doubt that she is a stepdaughter, but the doubt extends only to the previous statement. If you issue
a suspended sentence, it applies to both or Many Sahabahs were of the opinion that ti went back to both, but most Sahabahs, including Umar, Ibn Masud, and virtually all subsequent scholars, s are of the opinion that it went back to the daughter-in-law, making a distinction between mother-in-law and daughter-in-law. He gave the logical reason that
was given. The grammatical reason why these women are treated differently is also given.The question here is if there is a conditional statement, is it about the previous one or both?
The poem also talks about moms who are breastfeeding you, absolute, that is unlimited, all the women who breastfeed you. Some scientists do not make any conditions for breastfeeding, and it is enough to establish this type of relationship once because only a breastfeeding person says. It was also told from Umar, Ali, Ibn Abbas and Ibn Umar. And
most scientists say it's not unconditional, they make certain conditions. They say how often they need to feed once, some say five. How do we reach the number 5 whose string does not cover? There is a Hadi, which states that our prophet (SAAS) is breastfeeding only once or twice, and the prophet (SAAS). AAA Ishah (Let Allah be satisfied) said:
When the Qur'an was first discovered, the number of cases of breastfeeding that caused the child to be associated (Mahram) was ten, then it was abolished and the number of substitutes is five. known. (Reported Muslim, No. 1452) Our prophet (Saas) Suna is limited to unconditional expression and explain what the criteria are necessary. It is possible
that some companions did not know about this situation. Not surprisingly, Ayşe (RA) knows it. Scientists who know Hadis and agree with the Hadis have applied this Hadis, such as the Safi and Hanabal sects, but Maliki and Hanafi live without hesitation. Their explanation, the Qur'an does not give any conditions, and if any, they need to be found
elsewhere, and other scientists say it is unconditional and that we have to live. This indicates that even if your intentions are pure, you can draw a different conclusion when you get closer to the Qur'an. And some of these differences can result from their understanding of FIQH. Such an interpretation can be attributed to IMAM As-Shafi (D 204). This
is a shafi's book in which Shafi'i scientists say that Imam Shafii's words have not reached us. If he had written this book, he would have been able to keep it to himself. #2 el Bayhaqi's next generation collection is one of itAl-Bayhaqi who was a Shafi scholar devoted himself to Imam Shafi Kur'an and wrote a book called Ahkam al-Kursu by Imam
Shafiee. But if you look at it, it turns out to be his book. Imam Shaafi conveyed a lot of information to Shaafi, so Shaafi was brought together by al-Baahaqi, not Shaafi, not Shaafi. Hadith Academics Ali Hijr Saadi Al Morozi (D 244), this work disappears and does not reach us. NO. Hanafi, who was Hanafi Beema at the time. We weren't even successful.
NO. Al-Tahawi is a very prominent person of Abu Jafar Ahmed Al Tawi, who was born in 239 H. He was born into a very religious family and his family attended the lectures of Imam Shafi. He started learning from his father and then learned Hadith from Ismail Al Muzni, his mother's brother (Uncle Tawis). ̇Smail al-Muzni is one of the most prominent
students of Imam Shafi, who completed the work of Mukhtasar, that is, Imam Shafis Fiqh.
From Shafiee to Hanafial-Tahawi, the change from Tawi Madhab was about to become a Shafi scholar. He promised to survey every scholar who entered any part of Egypt. If you look at the list of their teachers, they came from all over the world including An-Nasai and Abu Zar3a. Eventually, the hadith became the scholar of the FIQ and the Quran.
Those who deliver the hadith are al-Tabarani and Ibn Adi. He was not limited to Shafi, but also visited Hanafi's lectures. I first wrote a hadith from El Muzni and saw Shafi and then the views of Ahmad Imran who was appointed judge in Egypt.
I accompanied him and according to him. During this time it moved towards Hanafi. His uncle disliked and blamed him which led to a split, so Tahawi Shafi Madhava was separated and became a Hanafi and later wrote Mukthasar, which corresponded to his uncle Shafi Fiqh. Thus, he became Hanafi Bilgin over time. He is respected by all scientists for
his knowledge. Ibn Catheer called him one of the most reliable and greatest Hadith scholars. Shaikh says he has to read youTo experience its beauty. Aqeedah al Tahawiahal Dahabi said that he was a great hadois and fiqh scientist who learns from this imam, he understands that he is a great fiqh and hadith scientist. He wrote several books for the
Hanafi school, and the most famous is the little book Aqeedah (Tractate on Aqeedah). This is a famous book known as Aqeedah al Tahawiah, the original name is Bayan Aqeedah Ahlu Sunnah Wal Jamah or ..... ..... Tafer Ayat al Ahkaam this standard description of the interest of the standard work. Hanafis, Ashari and Salafis work. Although they
provide a different interpretation. Most of the previous comments come from Ashari and Maturidis. His work has recently come out in several volumes, it is not a complete work, but reminds him of other works in which he digs in the same way as in other works.
This book is organized around Fiqh themes. The first book is fiqh of Tahara and the first chapter is the announcement of prayer by Allah. The second chapter is about Wudu. The third and fourth chapters are to explain other verses related to Tahar. If you start reading his explanation, he will go into details of the different Qiraat and discuss Asbab's al-
Nuzol, and he would highlight or have other articles that explain this article, then he will refer to n any Hadite, then he will, then he Quote Sahab's statement, then quote Tabieen's statement, then keep drawing conclusions using all that evidence. For all these messages, ISNAAD is back to the source. The seven-page introduction outlines its approach
and shows how to get to the Quran at the beginning of the book. Where he explains his approach. He starts saying that I have hidden the article on Fiqh topics. Then he says I prefer the meaning of Dhahir article, not the meaning of Batin, then he argues about it about one and a half pages and also says why he also says why he takes Khass instead of
AAM and how he is among them. And he publishes 2 pages. He then discusses the cancellation and the importance of knowing Asbaba Nuzool. He then talks about the importance of Qiraat and explains the importance of Sunn and Khulf Rashideen and whether Arabic is important. This introduction shows how well it went in his mind. for the peopleTo
say that Imam Shafi was not a fic method before him was not true because it existed before the introduction of science. The same applies to Tahawi research where there is science and there is evidence that they were identified at the time of tavih.
The formalism of science comes much later, but the use of principles existed before they were standardized and written down. An example tafsir from Tahawi would take verses 5:6 and divide it into 4 parts and need about 20 pages to explain it Øasasen Øùø © ù ù ù § §yst. Ùùù ùùùù ø ¥ ùùùù Ø Øgy ùùùù û ùù ¥ ù ùùù ùùù تùùù Ø Ø Ø¨ù¨ù¨ù¨ù¨ù¨ù§
ùù§gu · ± ù ù ù ù û ùù ¥ ùùù ùùù ùùù ùùù ضùùù ° ° Ø ùùù Ø ° سùùù ± ± ± ± ± ± ± Ù § ¡ù ù ù ø صutes ص speeds Ø Ø Ø · ù ù ù ùøøùøùønder Øù mlos Øeù sl ù ù û û ± ± ± Ø Ø Ø Ø Ø Ø Ø Ø Ø Ø Ø Ø ø Ø Ø Ø Ø Ø Ø Ø Ø Ø Ø Ø Ø Ø Ø Ø Ø Ø Ø Ø Ø Ø Ø Ø Ø Ø Ø Ø Ø Ø Ø Ø Ø Ø Ø Ø Ø Ø Ø Ø Ø Ø Ø Ø Ø Ø Ø Ø Ø Ø Ø Ø Ø Ø Ø Ø Ø Ø Ø Ø Ø Ø Ø Ø Ø Ø Ø Ø
Ø Ø Ø Ø Ø Ø Ø Ø Ø Ø Ø Ø Ø Ø Ø Ø Ø Ø Ø Ø Ø Ø Ø Ø Ø Ø Ø Ø Ø Ø Ø Ø Ø Ø Ø Ø Ø Ø Ø Ø Ø Ø Ø Ø Ø Ø Ø Ø Ø Ø Ø Ø Ø Ø Ø Ø Ø Ø Ø Ø Ø Ø Ø Ø Ø Ø Ø Ø Ø Ø Ø Ø Ø Ø Ø Ø Ø Ø Ø Ø Ø Ø Ø Ø Ø Ø Ø Ø Ø Ø Ø Ø¹ùùù ù ù ù Øù ± ± ù عùù ù ù ù ù Øù ± ± ù ù ù ù ° ° ° ± ± ù ù ù ù ± ± ° ° ° Believers, when you get up to pray, wash your face and hands to the
ground. Wipe your elbows and head and wash your feet with heels.
And when you're in Janaba, clean yourself up. But if you are sick or traveling, or if any of you come from the laundry or touch women and do not find water, look for clean ground and rub them on your faces and hands. God doesn't want them to have hardships, but He wants to take them away and end their blessings so they can be thankful. He asks
the following questions: is it necessary to make wudu for every prayer, is it obligatory for every prayer? Most people think that you don't have to wash every prayer. For example, Tahawi will report that he will return his chain to Ali ibn Taalib, Ali will do every prayer and recite verses Ø Ø ù without ù. He fully gives Isnad. He then talks about those
who say they don't have to do Wudu and create their own certificate. Argument, at least 17 reports, begins to report.
It adds a lot. This is the nature of this business. One of the good thingsAbout Sahabu and Tabin and also about the hadiths because it has been presented in a complete chain. It was released in Turkey. While we don't have a complete work, what is available is a great resource for anyone who wants to study Tafsair Ayat Al Ahkaam.
The Sheikh highly recommends this job. 02/20/2012 Classes. We will study the books and what their positive sides are. Abu Bakr Ahmad al-Razi al Jassaswe will start a discussion on Ahkam ul Quran Abu Bakr Ahmad al-Razi Al Jassas. It is sometimes called al-Jassas or simply AR Razi which can be applied to any organ of the city of Razi. Al-Jassas had
305 hijris in Baghdad. There was much animosity between Shiites and Sunnis in his day. The Madhis are also formalized with the Sunnis as well, and enmity existed between the Shafits and the Hanafis. The teacher Al-Jassashe began studying Abu Hasan al-Karhi with the kindness of Hanafi. Abu Hassan al-Karhi, an early Usul-al-Fiqh specialist. He is
also known for his Zuhd and he passed this quality on to Al-Jassas. On Karhi's advice, Al Jassas travels to Nisabur to study Hadith under al-Haakim of Naisaburi (Al Mustadrak of fame). While Al-Jassas was in Naisabur, his SH died. in 340. Then Ashashi became a teacher and Ashashi died 4 years later and Al Jassas returned to Baghdad to take over......
He took a hadith from Tabarani, Haakima and he was the imam of the main Hanafi school and he this he was considered a mujahid in the Hanafite school. He was offered Kadhi's post...never closed. He died within 370 hours.
Al Jassashe's works has many important books in Hanafi Fiqh, for example Sharh Mukhtasar al-Karhi (by his teacher), Shara Asma ul Husna (attributes and names of Allah), a book on Tahawi's work, differences of opinion, differences of opinion, differences of opinion of Ikhthalaf al-Fuqah and al-Jassase changed this work.
Ahkam ul Qur'an is also a very important book of Tafsir and a very important book for the Hanafi school. Al-Jassas' position in Hanafi Madhanafi sees him as Mujahid and head of his school, and the Hanafi school divides its scholars between Salafa, Khalaf and Al-Mautahiron. Salaf-Abu Hanifa and his disciples, the later scholars of Khalaf (in the "Al-
Jassa" category) and Al Mutahirun are not considered very high in the Hanafi school. Many scholars have praised his knowledge. Ad dhahabi praises him and calls him greatGreat scholar, mufti, mujtahid, Iraqi scholar, Hanafi and many books. Another scholar called him Imam Razi and Imam Hanefi. At that time, someone else called him the head of
the Hanafi sect. ...). There are books called tobacco that the scholars are classified. Tabaqat Al-Mu'a is a tazilah al-Cessas, mu'tazile, but you do not need to be careful because Abu Bakr, Omar, Ali and Osman (therefore the book is not enough to tell them to trust them). There is no doubt in the inclination of Akide issues. At the entrance of Ahkamü'l-
Qur'an, the procedure of fiqh is handled, because these are the rules necessary to judge the fiqh verse. For some reason, this introduction was not included in any of the published works. It was published and not included three times, but finally published as a separate book.
It occupies the entire Qur'an and regulates it after the lap. Although he talks about the verses in verses, sometimes it is difficult to see the connection. All of the verses are not discussed, the language of the Qur'an is very careful, the text of the nesih/prose (canceled) is discussed. If you read tafsir, it is difficult to see Ø Ø Ø Ø ª ù ø ø ù ù ù ù Ø He
wanted to seduce, "he said. And a witness from his family testified. “If his shirt is torn in front of him, he is right, he is one of the liars. One of his men says he is guilty and vice versa, if he torn the front. And he takes this verse. And he takes this verse and takes this verse and applies it to a lost child or a lost property and makes claims based on a
matter of mole or a property, if he is very important for itikaf, he discusses different views, but in general, he is more mutasib than the Hanafi sect (partially partial ).The frequency with which you include other schools.
But when you go through it, you can see that it gives the image of other schools and then always denies his attitude. He presents a lot of Hadith and has a .... the way he takes and presents Hadith, the connoisseurs of Hadith would not be happy with it. Sometimes he takes a hadith that is obviously weak or should know that they are obviously weak in
order to strengthen his madhhab or opinion. You should be careful about what the Hadith uses and how he criticizes the Hadith because it is based on his prejudices about the Hanafi Madhab. Other scientists use his work and sometimes have to reject their work. One of the published editions of the book consists of 4 volumes. You can see how the
Hanafi approach the Qur'an and accept their rulings. We have a tahawi work which is also derived from the Hanafi Madhab but it is not complete. Hanafi's main work is Al JSS. It is not published in English. Because of his work, he is a thesis, he quotes him, but does not translate it. Shaikh would not be surprised if there was an Urdu translation. There
is Maliki Tafseer Ayat al Ahkaam from Balaghi but it is not published. We will not consider it. It exists only in manuscript form. Abi Baqr Al Bayhaqi was born in a village near Naysabouro, northern Iran in 384 hours and continues to Turkmenistan. He traveled around the Muslim world to study hadith. He returned to Naysabour where he was a teacher
and writer. Bayhaqi went to the works of Imam Shafii's students and collected what Imam Shafii had to say about the verses of the Qur'an, and "theatre" is the reason for his book. He was also taken by Al .... he is best known for Sunan al Cubra, the largest collection of Sunna. He has another piece called ... he has reports that go through Imam Shafii.
He has a book on Aqidah named ... he has another book named ... proofs of prophethood. He died in 458. Hijri. His book on Tafseer Ayat al Ahkaam was published in two volumes. You don't want to read the introduction written by the Hanafi Madhab written by Mutasib (prejudice) and it is not the latest. His book is also styled as Tahawi's book. He
takes each line and quotes what Imam Shafii says:It shortens what he says, sometimes comments on Imam Shafi'i's comments. Imam Shafi'i's difference between the old Madhab and the New Madhab. He is famous for Imam Shafi'i and changed some of his mind when he went to Egypt. Does not represent the opinion of other scholars. Like other
works, you won't find any sharp comments against other Madhubs. After this book Keyha to Harasi Ahkaam and another book about the Qur'an. It is also known as Abari (because of Tabaristan). 450 Hiji is born. Originally from Khurrasan, then he went to Ot Naisabur and read Imam Haramyan (in Juvaini). He went to Iran and eventually settled in
Baghdad. He was a scholar in Shafi'i. He has a job and critique on Useol at FIQH. Each scholar has some unique views and is mentioned in Mffradat Al-Maam. Imam Ahmad Mufredat criticizes.
Dahabi says that the -hirai is not just an axe. He covers the Qur'an by the order of Mushaf and only covers the verses with intellectual solutions.
Shafi's response to Jass. Shafi says this is the best knowledge and goes beyond that. It hits Tafsseer and was an attack on Jass since it came after Jass and is focused on him. Even if the four volumes are a book, that's not much information. This is because there is a great character, 4 volumes. Makes critical decisions.
For example, when Abraham and his son are asked to cleanse the house of Allah for those who compose Tawaaf and those who taught Sujud, they are in the poem. Qur'an (2: 125) ù ù ù ù ù ù ù ù ù ù ù ù ù ù ù ù ù ù ù ù ù ù ù ù ù ù ù ù ù ù ù ù ù ù ù ù ù ù ù ù ù ù ù bla) prostalasi [dua]. “The next work is Abu Bakr ibn al-Arabi Ahkaam al-Quran.
He was in Kati in Andalusia, he was born at 468 hours. In analysis, he received his education at home in Egypt and Syria.
He had teachers. He returned to Andula and gave a lesson for a while. He was appointed Chief Justice.isabeeniyah or izabeeliyah??? He was a popular qadi, renowned for his justice and truthfulness. His followers include Qadhi Iyaad. He lived until Murabitoon, ruler of Spain, and Muhaiddon conquered Andalusia, imprisoned many scholars and
carried them off to Africa.
Al Arabi got out of prison and died on his way to Morocco. He is known for his commentaries on Tirmidhi Sunnah and Muwat by Imam Malik. He has a book on the names of Allah. He has 40 books and they are great books. He divided his study of the Koran into 3 parts (he talks about this in the opening chapter, published separately today). The first
part is about Tawhid (Aqeedah), the second part is about Nesih / Mansookh and the third part is about Ahkam verses. Part 1 is missing for unknown reasons. There are manuscript copies of chapter 2. He has a book on fiqh and another book on tafsir. He also wrote Imam Malik's commentary on the Muwatta. Another 100-page book is perfect for
refuting the Shia status of the Companions. The title of the book is Al Awasim min al Qawasim (اÙعÙاص٠Ù٠اÙÙÙاصÙ). In other words, in part 3, the rows are passed in order. He was Maliki, but overall very fair and balanced in his interpretation (and doesn't seem annoying). However, in some sections it is very large and makes other
scholars ùø§ تø§ø´ùø ± ùùù ù ùø øªù عù ùù Tuble ù ùople ùùealth in اùùùùùùù ù worship تùùùùùù ù small Øùùùùùùù ù worship øople ³ ø ø ø ø ø ø ø ø ø ø تù. These are the limits set by Allah, do not approach them. This is how Allah explains His verses to people so that they are mindful. The Malikis say it should be the whole day because ititikak
is a condition of fasting. Ibn 'Arabi says that this is a very weak opinion and there is no solid basis for it. So here he rejects Maliki's view and supports Shafi's. Another example is Surah Maida (5:6), which deals with ablution and prayer.Above your head, he discusses 27 things about how to wipe your head. He says that scientists need at least 11
different opinions to wipe their heads and discuss each opinion and says that everyone has evidence from the Qur'an and the Sun, but shows who has the strongest opinion. £ ùsionfter Ø Ø Ø Ø Ø ° ° Ø Ø Ø Ø Ø Ø Ø Ø Ø Ø Ø Ø Ø Ø ¥ ¥ Ø Ø §ègy © © ù ù ù ù ù ù ù ù to avoid. ù ù ù ù ù ù ù ù ù ù ùont ùontont ùontont ù''ont ùont ùontont ùontont ùontont
ùont ùont. With washing and when you are in the state of Janaba, clean.
You will then see the exact opposite of discussing the 4 line of Suro Nis, which talks about several women. If you can't be honest, you should have only one wife. Imam Shafiya says that it means that it is not possible to have more children, which is a specific word used in the Qur'an. But Ibn al-Arabi says it's a strange shafiya imama and says some say
that shafiya imam was an Arabic expert, but no matter what they say about him. Imam Malik is more than him.
, this is for those from you, the girl] you are afraid that you will not be honest for a girl like two, three or four. But if you are afraid to be wrong, it is [only] to one or those controlled by your right hand. It is more appropriate not to be prone to [injustice]. TAFSIR IBN al-Arabi Characteristics no. 1: Ibn al-Arabi uses Arabic no. 2: He does not like Israeli
no. 3: He is very strictly using weak Haditians, including him. He once told his students that they did not study the Hadites, which is not reliable.
Compared to Jassa, his Hadith quality is quite good. 4: He retreats and touches certain moments that the reader usually does not think about. For example, when it comes to Surahf Surh, he uses a poem that it is evidence of the agency to spend something into the food market. ùsSion Ø Ø £ ùSend one of you with your silver coin through the city to see
what the best food is and bring it in. Give it out of him and he will make sure that no one ignores you. # 5: Brings some different ones Opinions and your tests. Bring all the different points of view, he analyzes their points of view and explains what it is. Most of the time he agrees with Malika's point of view, which is not just evidence of its prejudices.
He is very honest in a complex , to come to a conclusion #6: Pays too much attention back #7: Pay attention to the ABBAB key and it distinguishes the authentic stories from the unauthentic #8: very different readings and verses at the same time: Time also passes over the fall several heresy Ric groups, especially Kadriye, Shia, philosophers and Sufi
extremists Awasim Min to Kaw Asim ??????
اùø Town §øµù ù ø§ùùont A condition that Abu Bakr and the Prophet in Ivijra (9:40) mentioned and the prophet says that he is sad and that it is not sad. The Shiites say this shows that Abu Bakr's faith is weak and that too many conclusions have come. Even in Tafsir in Ahkaam Ibn in Arabic it takes time to refute them. Û izùùlt © ù Ø ùùlt ùùont
Øiùont Homùont Iz iz ùùomin '' 'ont ù 0'ø² ùø² Øùù3'ont in an international novel to his friend in cave: "Don't be sad, sur." And God calmed down and supported him with angels that you have not seen, and humiliated the word of the unbelievers, while the Word of God is the highest. And Allah is powerful, wise. His work is very useful for all scholars
who will follow him. It has become a standard reference, published and slightly available.
Many people took advantage of this. Ahkam Ul Koran, Abul Munim alThe next work, in chronological order, is by another Andulus scholar (these Andulus scholars have done much work on the Tafseer) called Ahkam ul Koran. The scholar is Abul Munim Al Faras (b. 545) which could mean that he is from Persia (Fars) but in Arabic. He was a pretty
good scientist in many fields. This is a complete work (Maliki Madhab). Al Jamiah Li Ahkaam Al Quran by Abdullah Mohammed... Al Ansar... Al Khandalusi al Quartubithis is a collection of Quran Ahkam Verses and also this book is known to be similar to Al Ahkaam by Al Quartubi. While his name said he was from a neighborhood (Cordoba), his
ancestors were from Ansar. He died in 671. In Hijri his father was killed in 627. Hijri, who was a pawn in one of the battles... “He talks about his father when he talks about who Shaheed is.
His father was captured and killed. Shaikha asked Shaikha. The Shaikh asked and his father said he shouldn't have been treated like Shaheed and asked another Shaikh and said the same. when i read a book Then I know that like Shaheed, you were buried by your father, and I wouldn't do it. He left Andulus in 633 hours and went to Alexandria
(Egypt) and spent the rest of his life there, dying and being buried there. He died in 671. At birth we don't know exactly. He has other books than his Tafseer. . He has a book to explain the name of Allah Swt Al Sharh Al Asma Il Husnah. This is one of the most beautiful images on this subject. She is a little book and she likes Shaikh very much. He has
no opinion on Ashari who has his own other works. Some of his translated works are LIBL Egent based on the work of this scholar like Tadhkira li Umur Il Akhirah discussed below and 2 volumes in Arabic with beautiful Tahqeeq (research). He also wrote a book on Zahud and Qanat about not seeking that dune and being content with what Allah SWT
has given us. One of the reasons his books are so good is that he has no students other than his son, which means he wasn't involved with any institution, he was alone and was able to spend a lot of time writing. And that is the reason for the excellence of his writing. He was famous for his Ibaadah and detachment just by writing. Like today what we
call plagiarism, back then everyone shared Al Bukhari, then someone added a sentence here and there. You will find earlier work and later work is availableNo prizes. However, al-Quartubi's work is more original than many scientists of his time. We are very concerned about Jami Al Akhka Ul Quran. This book is actually a full-fledged tafsir of the
entire Quran and has about 24 volumes (the largest and smallest police - 20 volumes). However, he focuses and gives a lot of details about Ayat Al Akhkam Ul Korran. It has an excellent introduction to the Quran (see, for example, applications submitted to the course). Part of the introduction is given to the student for familiarization. The power of
Tafsir de quartubidans. Its presentation suggests devoting the time and effort of studying the book of Allah St., the Arabic language, Kyraat and the refutation of heretics. He says he credits each citation to the author and says others cite without attributing citations. And he also attributes the hadiths to their sources. He says that in Tafsir and Fikhe
you will find so many hadiths without proper attributes. He tried to avoid many stories quoted by 'Mufassin' and 'Israeliyat', except that it was absolutely necessary.
He tried to ignite Ashbaab al -nazul for each verse. If the verse is connected with Akhkaam, it will give detailed meaning. His work is replete with aspects of the Arabic language, Arabic poetry, Keiraat, and when needed, he finds time to refute Mutazilites, Staffs, Shiites and extreme Sufis. His methodology is also very clear, he uses poems that are
linked together. He also insisted on using the hadiths of the Prophet, so he is an important source of hadiths associated with the verses. As for the Israelis, he tried to avoid them, but their numbers were small and, according to the sheikh, some of them may remain.
As for his fikha, we see that despite being of Malikite origin, he is not prejudiced. Examples of tafsira al quarttubi surate baqarah 2: 43ùù £ ùùuudrde اùuffraù © ù ù ù ¢ ¢ Ø § Ø zo zo prayer and bowing to those who clean and renounce].
In the sixteenth paragraph below this verse, he discusses whether young people are allowed to lead prayers. Imam Malik objected, but quartubi studies it and comes to the conclusion that this is justified. Verset 2: 173ùùùuudénda ùùju عùø§ø¯ù ùùø§ Ø ¥ ùø «ùùù уже Ø Ø ¥ ¥ ¥ ° ± ± ± ± ± ± ± ± ± ø quiconQuer edrit erin Ø ø é é é é é é é é é é é é é
± ± ° ± ± there is no sin in it. Indeed, Allah isThis poem speaks to the fact that it forces me to eat what is not the hall. Schools say you are traveling to Haraam (like Las Vegas for gambling), so you can use this exception. Many scientists support, and Imam Malik is one of those who do not allow it. Qurtubi quoted Ibn Arabi, that the one who claimed
to be able to obtain this exception was wrong. Qurtubi is very polite, nervous in discussion, he says the right opinion is the opposite because it is more sinful that using this exception and allowing you to die and quoting a poem about killing insurance, without cases correctly due to imam Malik.
This is another example to which he opposes.
This prevents Imam Shafiee to execute the attacks of the Imam Malik's supporters several times. And he says that some of them are too far away. Maliki in Andulus is also asharis, otherwise his smuggler is the most respected Tefseer. The scientist says Kurtübi Tafseer is much better than Zamakshari Tefseer or Baghawi's Tafseer. We will continue
this topic next time. He is one of his standard work Tafseer (even after QUBIM, Ibn Katheer relying on it). We have some comments on English translation in Qurtubi *.pdf format. Comments on English Translation Qurtubi: There are many translations into English, but they have interrupted the entire discussion on FIQF, including Kurtubi, so Ayat al
Ahkaam discussion has been removed. Most grammatical topics and philological arguments are removed. Several quotes in Hadis and different Arabic poetry were removed. (So they basically pulled a lot of material from the original Arabic). According to the Qurtubit part of the salad, the Súra Fatiha comment has less than three parts, and only part
of the poem in the Arabic edition has 18 parts. It discusses all types of aspects related to salary. 20 different topics related to Salah are discussed. Some of the points extracted include: What should you say that you will release the salad? Most academics say they should be takbeer. Demonstrates how to start with prayers when discussing how to
create a prayerHow to finish prayers or make a Salaam Wajib. Unlike the Ayat Al Ahkaam.com debate, they wrote a book on Tafsiir on the Qui Post. As for what we have, even with all the shortcuts, the English translation is useful and Shaikh Jamaal suggests that we read and buy this book. The Koran is based on the war version of the Koran. Those
who read the HAF can be a little confused by its translation into English.
Aisha Bewley, Tefseer Jalalain, and at the same time based on Warsha's reading. If you buy this book, you will have the whole Koran reading Warsh. ..... O: Arabs love Arabic, Arabic and Arabic poetry have many doctors.
And the Arab contrast to show that the style of the Koran is much better. On the contrary, they use it to highlight the aspects of the Arabic language. Shaikh advises us to receive written books to overthrow Taha Hussain, if you want to see the superiority of the Koran over Arabic poetry and the subjects of classical Arabic poetry. Dahabi's work is
Shayr-ul-Jahilyyahâ, which is essentially a rejection of Taha Hussain. Working in English is mainly pro-taha hussain. In other words, it is enough to examine this question in Arabic. Q: A: One of the main differences between Warsh and Hafs is that Hamza is not pronounced in the language of the Koran and instead of Laba, the Labas would call the
Labas. And you will see some differences, such as ... other works at Ayat Al Ahkaam, there are Ayat Al Ahkaam, a few other books and we will speak briefly. Like Shiites, other sects have their own work on Ayat Al Ahkaam. Camen Al Halabial Qawl Al Wajez of the same Al Halabi (De Halab, Syria) D 756h: The Allepo Author died in Syria, and 756 Hicır,
Shafiee scholar, spent most of his time in Tafeer. The teachers had Abu Hayana. There is a separate Tafsiir called Tafsiir al Hayan, it was an excellent job when it comes to manuscripts, now she left. The title indicates that it is a short impression, but it is misleading and quite detailed and exhausting. Shafee says that the only work of Madhab is El
Qiya Al Hirassi. Although he said that at the beginning, he began to present the opinions of other schoolsIt is still in manuscript but is likely to be published. The problem is that your project is very bad. Ibn Taymiyyah is also known for his poor manuscript.
One of the readers of this book said that his book would not be published. However, the book is ideal if one of their students cannot find another, more readable edition. He has another book called "Al Dar al Masun Fi Uloom al Kitab al Maknun" which is one of the recommended works of the Qur'an for the study of style and balaga. Halabi was the
grammar of everything else, although she showed her mastery to Shafi Madhab. He was known for his knowledge of Balag. This book was one of the best books on the linguistic style and grammar of the Qur'an. In this sense, the work is very original, only 11 packs of books. The Sheikh strongly recommends this book to anyone interested in grammar.
Khakhalabi complained that Shafi'i did not have much work, and then two scholars came after him, this is Shafi'i al-Ozai d 820h: he died in 820h, he came from Yemen, he was a fiqh scholar. His biggest claim to fame was during his work in Yemen, the work of Sfi Ibn Arabi (not the same as Ibn Arabi) began to hit Yemen and he began these studies in
Yemen.
He was unpopular with the government, arguing with them and beating them up. This refutation later became a book. His book on Ayat al-Ahkam was the subject of Jamaa's doctoral dissertation... and has yet to be published. Al Moazai is a Shafi'i scholar and only illuminates selected verses of the Qur'an. Al-Shafi'i (Alim Shafi) D 890h: Shafi'i, also
from the predominantly Shiite region of Shiraz, who died in 890h, compiled his work at the request of the local king or sultan of Shiraz. Al Books Suyooti is Al Ikhleel Fil Istinbath Al Tanzeel. He is also one of the two Jalalalins. Suyuts died in AH 849, his father died when he was very young while caring for his uncle in Cairo. One of his uncles was the
leading Hanafi scholar of his time. At a young age, he remembered many texts, traveled and tried to get acquainted with swindlers, Yemen, Hind. He was a prolific writer, writing over 500 books. The students describe how they made three pots (karari) in one day. At the age of 40, he devoted himself to worship and was cut off from the world and
people.He stopped teaching and stopped giving headlights. And he remained in this state until his death. Suyoooti has 16 books which show the Quran, some of his works: al-Daul al-Mansur Lee Tafseer Mather: it contains just the prophet hadith, it introduces each verse and presents the appropriate Hadit. This is an important book of discussion of
Hadith because Hadith does not comment. Al-Itqan Fi Ulum Al Coran: It also has a book on Ulom Al Coran, a standard book on the subject. Half of its proclaimed English, the translation is incomplete and disappointing, and there is no footnote to readers of English. Tafseer, connected to Ayat al-Hkam, called Al-Icil filt Isinbat al Dancetelite and is just
... long, short but great pages. Sheikh is not a fan of "Suyooti". Many of his works are the reproduction of other works that have no original works. Siddique Hasan Khan Al Qazvilhe was a Shaugani student, he was Bopal Emir in India. He married a Princess Bopal. He died in 1800. And suffered a conflict with the British in India.
He wrote a book on Hijri and Jihad, and it was relevant at the time. His book on Ayat al-Hkaam was published in two volumes. Mohammed Ali al-Sabuni: Most Islamic universities have textbooks for courses associated with Ayat al-Hkaam.
Mohammed Al-Sabuni wrote about textbooks, he came from Syria and for a time taught at Ul-Ul-Quraa University and was criticized for Ash'aris representation. He had problems with the scientists of Saudi Arabia and although many of his works were criticized, Sh. Jamaal did not see the criticism of his book Tafser. Shaikhas mentioned other authors
who have written textbooks on this subject...you are not based in Madhabe and try to analyze the poems, bring different approaches, you are independent and you can feel more. Although previous scientists were not biased, it was still written in Madhab's view. Maman Al Qatan has written many books and has a book on Ayat al-Hkaam. The sheikh
has not seen this book, but because of other writings he hopes to be good. Nottehs 2012-03-12 class is the last class for this term. Shaykh took the poem and part of the line to highlight how scientists treat Ayat al-Haam Tafser. Many scientists use its selected examples in their work.
Ayat al Hakaam Example - Storat only Steters 30 and 31Sahih InternationAllllSo men reduce sight and protect their intimate parts. It is cleaner for them. In reality, Allah is aware of what they are doing.
Ùøùystlin ± ± ± ± ± ± ± ± ùù ¥ ù ù ù ± ± ± ù ùoshyshshsih internationalun believe that women reduce [some] and protect their personal details that are not necessarily] hats on the breast and are not revealed and non -revealing Their decorations, except for their husbands, their fathers, their husbands, children, children, children, children, their
sisters, their wives who are their right arms, or men who have no physical desires or children , However, the private aspects of Le Donne are known. And don't let them encourage their legs knowing that they hide from their jewels. And to regret you, contact Allah, all of you, oh, oh, believers, so that you can thrive. It was ¡ù ù ù ù ù Ø ù tento ire ù ù ù
ù ù ù ® ® ® ® ® ® ® ® ® ® ® ® ® ® ® ® ® ® ® ® ® ® ® ® ® ® ® ® ® ® ® ® ® ® ® ® ® ® ® ® ® ® ® ® ® ® ® ® ® ® ® ® ® ® ® ® ® ® ® ® ® ® ® ® ® ® ® ù ù ù ù ù ù ù ù ù ù ù ù ù ù ù ù ù ù ù ù ù ù ù ù ù ù ù ù ù ù ù ù ù ù ù ù ù ù ù is ù ù Ùù. Ùù. Ùù. Ùù. Ùù. S S §To SUPPLY Ø ù ù Ø Ø £ £ £ £ £ £ £ £ £ £ £ £ £ £ £ £ £ £ u ù ù ù ù ù
ù ° or ù ù ù ù ù ù ù ù ù Ø Ø Ø Ø Ø Ø Ø Ø Ø Ø Ø RSE 30? We will discuss the article in the chronological order of scientists who are still under discussion. Finding the same information about many tafsseer is not surprising and acceptable, but there are some touches that provide unique information. Therefore, it is important to study several taps. So
you can try to compare it with other books shared by Tafsseeer. Since Tafssier specializes in Akhk, he agrees with this tafser who is marginal compared to other general Tafseer books. Many of the previous books are much shorter than the following books, many of his previous books have been written by his peers. Although some of the subsequent
books were class work and expanded their scope. The verse above "Al-Jasas", Tafseer al Jassas begins the name of the entity and the name that used "this is necessary". Look down and avoidWhat is Haram? The first thing he mentions is not really to say why they lower their eyes. Is not written what you shouldn't see? It is clear that Hararam cannot
be seen in the things he should look at. This part remained because it was missed enough for the listener. Then he quoted Hadit, where the Prophet (Saw) said Ali said that he should not follow his second look, definitely the first one for you, not the second for you. Our prophet (SAWS) said: Adam's son learns at first glance for you, but the second
glance. Later, quoting Hadit by Jarir, Jarir asks about an unexpected look of the Prophet (SAW) and Jarir explains that the Prophet (SAW) told him he should look at the country. It then explains that the Prophet (Saww) should have looked at you for the first time, although it was not your intention. If you were looking, the first look and the second look
is actually the same. It has the same meaning for men on the head of a woman. The expression used in both lines is the same, quote both al -â Aliya, each line says to protect the private part, which means that it is necessary to keep away from Zina, with the exception of the poem Surah Nua, which means, to hide a private part. Speaking of Zin, al-
Jasas comments on this Abu-Aliya expression and says that it is a contempt (Takhsees) without any evidence, and the obvious importance is that they should avoid private things and appearances. Adultery and the like. Then he says that al-Al-Aliya could have thought of something different than mentioning a look in the poem, but there is no evidence.
He says it is much more harmful to touch the genital area than observing it. Then he says: If people are not allowed to see them, they are honestly not allowed to see anything. He says that this is the case (al mafeO ... a bit or part.
It means that part of the vision is halal or allowed. The marriage says that looking at women should not be aimed at lust and more Damage will do.Al-Ahkam with Shafiee, who is actually a Bayhaqi compilation, this verse is not in this book. Tafsiir from the verses mentioned above al Kiya al Hirasi Another book by Al-Kiya al-Hirasi, Ahkam-Ul-Koran,
which is also the work of Shafiee. Al-Hirasi, he is also Tabari, d. H. from Tabaristan. Al Hirasi also directs the same as Allah does not say what it should not look at, and then asks that this question is for believers, whether it means that other people (in the Islamic state) are responsible for this action.
Because it is for believers? Then he says, although the visible meaning is only for believers, but it is for everyone, because what does not change Haram depends on the circumstances, the lower view will not change under any circumstances. He says that this is not a private game, but should not be seen, unless there is a good reason to see. This is his
comment on this matter. Because his book has only 1 band and Al Jass has five volumes over Tafsiir Ayat al Ahkam. The above verses of Tafsiir from Al Arabi come from Ibn al-Arabi, who is Maliki, from Andalusia and died in Morocco. Al Arabi, who quotes the first verse, says that there are four problems related to the vision: Problem No. 1: First, it
begins with "Yauddu" that this means "the action interrupted". Then he quotes poems to support what he says. Question 2: The second question, we say that Allah about the eyes of âmin aabsarii (min speaks, means that eyesight is allowed, but Yahfuzu does not have a min Explain why Ayat distinguishes when using: Use & Min #1. They are lower
than they look, they can see what Halal is, therefore min. Use # #2.
There is a manifestation that is not haram Is. This is the first and second view. (See he suspects that something is missing because of Hadis, who says that the second is not allowed). He says that everything is beyond the reach. But when it comes to intimate parts , there is no such thing. While he observes Awrah, it can sometimes watch Awrah
between her husband and her wife.
He quotes Abul-Aliya and also comments on his statement and says that it is general and covers everything. Then comments azak lacum he says by avoiding this action, after u look, remove sins and increased the obedience to Allah, then stops that the first glance is allowed Hadi and the second isWalk and talk, even if the view is allowed once, it's
better not to look than to adorn this dunya and quotes from takh: 131 how advertising and today's media tease you, so don't. look at it International Sahih and do not widen your eyes to those to whom We have given the pleasure of their [certain] categories, [their being, but] the splendor of worldly life, by which We test them. And the predestination
of your Lord is better and more durable. Er zitiert die Israiliyat und sagt, dass es einen Mann gab, der gehalten wurde und betete und er sah die Frauen an und als er auf die Luke ging, und dass dieses Auge auf das Holz traf und herauskam, herauskam, herauskam, herauskam er sagt better. He then said that the Sufis described the story as a woman
walking down the street and that a man follows her and when he finally reaches his house he asks him why he follows her. He said she had sparkling eyes and then slapped her eyes.
In general, Allah (SWT) in the Qur'an refers to men who also refer to Eru (SWT), because in Arabic, when a group consists of both men and women, the masculine form of address is used. However, here we see that the accent is peculiar to women separately. So here he is pointing out that both men and women should lower their eyes and protect
their private parts. He then says that a man and a woman should narrow their eyes because looking at something that is not halal is called zina and quotes the hadith of the Prophet (s.a.s.): Muslim Sahih > Book of Destiny (Kitab-ul-Qadr ) Øù Ø Ø Ø Ø "ù ù Ø Ø ¥ ù³ù Øle اù ù Ø Ø Ø ù ù ù ù Ø? ù Ø ù ù Ø £? O? ? ? EPE Ø © ù Ø ø ù ù ù ù ù ù ù ù ø ø ø ø ø
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° ° ù ù ù ù ù ù ù ù Ø ° ù ù بèèè Hurayrah reported that the Messenger of Allah (peace and blessings be upon him) said so. Allah has corrected precisely those parts of adultery in which a person wants to. There would be no avoiding Adultery of the eye is a lustful look, and adultery of the ears is hearing of the sensual (song or speech), and adultery of
the tongue is endless speech, and adultery of the hand is the grip of a coot (kisses), and adultery feet on(somewhere) he was planning to divorce and the heart longed for wishes it could or may not fulfill. ... Then he says that men and women should not look at each other and that the goal between them is one. Then he speaks of Hadith, which is an
island, Ayish or ... Ibn Umm Maktum came to visit the Prophet and the Prophet said that he was wearing a headscarf in front of him, and then he said, "Isn't he a blind? Prophet (saw) ”.
You are very blind ( Search Sunnah.com) Then someone says "Fatiman Bint Qays" has left UM Sharik House, Umm Sharik visited many of my friends and went to the course.'I*> Divorce Book Ø Ø Ø ® Ø Ø Ø Ø Ø Ø Ø Ø Ø Ø Ø Ø Ø Ø Ø Ø Ø Ø Ø Ø Â Â Â Â Â Â Â Â Â Â Â Â Â Ã Ş Ø ± ± ± ± ± Ø Ø Ø ù ù ø ù ù ù ù ù · · · § Ø Ø Ø Ø Ø Ø Ø Ø Ø Ø ù ù ù ù ù ù ù
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He said it was something he didn't have to do (kindness)." He said, "She's telling the truth." The Prophet said, “Go to Umm Kultum and watch your Iddah in your house.” : "Umm Kultum is a woman who gets a lot of visitors. Look at 'Abdullah Bin Umm Maktoum because it's blind. So she went to Abdullah and watched her in her house until the end of
her Iddah. Then Abu al-Yam and Mu'awiya bin Abi Sufyan proposed it. So she came to see the Messenger of Allah to consult him on this matter.
He said, "As for Abu al-Yahma, he is the man whose blades I fear for you." As for Muawiyah, he is a man who has no money. “So she married Osama bin Zayed. ...
He says that someone can say that these 2 hadiths are contradictory, he says that it is necessary to move away from them. Umm Sharik in Umm ibn Maktoum because there are many people who are. visit and this is a special occasion. Al-Qartabi has a different vision of this story. Al-Arabi A. For example, Al Qwartabi, who came later and relies on the
tafsir of this verse. Al Qartubi also says the same about the reason Allah does not say what should not be looked at and then quotes the story of Sahih al-Bukhari where someone asks Hasan al-Basri de Muslims to open their heads and reveal themselves Hasan al -Basri Sa. .. Kyahuddu bi Absaraikhim (Saeesearch sunnah.com) [could not find this
hadeeth in limited time...] Then here he discusses min and says that C' is Zaida. In another interpretation, he walks a little in Aarbic about min. Then He explains that the opinion affects his heart, so he must avoid it. For example, he quoted Ith de sahih al-bukhari> Pillar> Hadith reported on abu sa`id al-khudri: The Prophet said: “Be careful! Avoid
sitting on paths (roads). People said: “There is no way to get out of this, because this is our place where we speak. The Prophet said, "If you have to sit there, follow the laws of the road." They asked, "What are the rights to pass?" He replied: "It is a matter of lowering your gaze (look at what you should not look at), refraining from dealing with people,
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