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2021-06-14 06:00:50 قَالَ أَحْمَدُ بنُ سَلَمَةَ النَّيْسَابُوْرِيُّ:
تَزَوَّجَ إِسْحَاقُ بنُ رَاهْوَيْه بِامْرَأَةِ رَجُلٍ - كَانَ عِنْدَهُ كُتُبُ الشَّافِعِيِّ - مَاتَ،
لَمْ يَتَزَوَّجْ بِهَا إِلاَّ لِلْكُتُبِ.

الذهبي، سير أعلام النبلاء ١٠/٧٠
https://shamela.ws/index.php/book/10906

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2021-06-13 19:55:53 There are five etiquettes regarding serving food to one's guests:
وأما إحضار الطعام فله خمسة آداب:

1. Hastening the service (ie: not keeping the guests unnecessarily waiting). That is honouring them.
الأول: تعجيله، فذلك من إكرام الضيف.

2. Servicing them with fruits first before anything else.
الثانى: تقديم الفاكهة أولاً قبل غيرها،

This is better from a health perspective.
وذلك أصلح فى باب الطب،

Allah the Mighty did say: {And fruit of what they select And the meat of fowl, from whatever they desire} [56:20-21]
وقد قال الله تعالى: {وَفَاكِهَةٍ مِمَّا يَتَخَيَّرُونَ وَلَحْمِ طَيْرٍ مِمَّا يَشْتَهُونَ} [الواقعة: 20، 21].

Then the next thing that could be served is al-laḥm (ie: meat) especially the grilled one.
ثم أفضل ما يقدم بعد الفاكهة اللحم، خصوصاً المشوى،

Then after that is tharīd (ie: gruel - a blend of meat, date and loaf with some soup).
ثم أفضل الطعام بعد اللحم الثريد،

Then al-ḥalwá (ie: sweets) could follow after which the guests should drink cool water.
ثم الحلوى، وتتم هذه الطيبات بشرب الماء البارد،

And complement it with warm water to wash the hands.
وتكملة الأمر صب الماء الفاتر على اليد عند الغسل.

3. The host should then bring forth all available (food items of different) alwān (ie: colours).
الثالث: أن يقدم جميع الألوان الحاضرة.

4. The host should not hasten to pack the food until all the guests have satisfied themselves from it.
الرابع: أن لا يبادر رفعها بل يمكنهم من الاستيفاء حتى يرفعوا أيديهم.

5. The host should present food he has the capacity to, failing to act according to one's capacity is a dent on one's murūʿah (ie: societal mannerisms).
الخامس: أن يقدم من الطعام قدر الكفاية، فإن التقليل من الكفاية نقص فى المروءة.

It is befitting that the host leave some food for the people of household before they serve the guests.
وينبغى أن يعزل لأهل البيت نصيبهم قبل تقديم الطعام،

Whenever any of the guest intends to leave the sitting, the host should accompany them to the door the house for that is the Sunnah (and honouring the guest).
فإذا أراد الضيف الانصراف ينبغى أن يخرج معه إلى باب الدار، فإنه سنة،

And from the most important ways to honour guests is to be cheerful to them, and having pleasant talk with them when they enter, leave and when they all sit over the table.
وذلك من إكرام الضيف ومن تمام الإكرام طلاقة الوجه، وطيب الحديث عند الدخول والخروج وعلى المائدة.

As for the guest, it is befitting that they show that they were pleased even if the host had shortcomings (and could not meet all their needs),
وأما الضيف فينبغى أن يخرج طيب النفس وإن جرى في حقه تقصير،

That is the good thing to do with regards to good character and humbleness.
فذلك من حسن الخلق والتواضع،

One should not leave the host except with their permission and approval,
ولا يخرج إلا برضى صاحب المنزل وإذنه،

And one should weigh their heart upon the worthiness of their stay.
ويراعى قلبه في قدر الإقامة.

Abū al-ʿAbbās Ibn Qudāmah al-Maqdisī, Mukhtaṣar Minḥāj al-Qāsidīn 1/74
أبو العباس بن قدامة المقدسي، مختصر منهاج القاصدين ١/٧٤
https://shamela.ws/index.php/book/98087

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2021-06-13 16:58:30 Proofs and evidences are not the kalām (ie: statements) of the ʿulamāʾ (ie: scholars).
والأدلة ليست كلام العلماء

But rather, proofs and evidences are Al-Āyāt al-Qurʾāniyyah (ie: the Qurʾānic verses) and al-aḥadīth al-nabawiyyah (ie: the prophetic narrations).
إنما الأدلة هي الآيات القرآنية والأحاديث النبوية،

As for the statements of the scholars, then they explain and clarify this (i.e. the Qurʾān and the Sunnah).
وأما كلام العلماء فهو شارح وموضح ومبين لذلك

And the statements of the scholars are not a proof themselves.
لا أنه دليل في نفسه.

Ṣāliḥ b. Fawzān al-Fawzān, Sharḥ Thalāthah al-Uṣūl 1/24
صالح الفوزان، شرح ثلاثة الأصول ١/٢٤
https://shamela.ws/index.php/book/8600

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2021-06-13 04:25:53 The eighth question: “Is replacement (of the Sharīʿah) with the secular laws considered to be major kufr that expels from the religion?”
السوال الثامن: هل تبديل القوانين يعتبر كفراً مخرجاً من الملة؟

Answer: iḏā istibāḥah (ie: when he makes it permissible). When he makes it permissible to judge with qānūn (ie: a law) other than the Sharīʿah he becomes a disbeliever with the kufr akbar (ie: major disbelief) – if he makes that permissible.
الجواب: إذا استباحه. إذا استباح حكم بقانون غير الشريعة يكون كافراً كفراً أكبر، إذا استباح ذلك.

ʿAbd al-ʿAzīz b. ʿAbd Allah b. Bāz, Ḥiwār Ḥawla Masāʿil ʿl-Takfīr 1/20
عبد العزيز ابن باز، حوار حول مسائل التكفير ١/٢٠
https://archive.org/details/alfaruq.net_Kitab_Khawaari/page/n11

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2021-06-12 20:44:09 Al-Ḥasan (al-Baṣrī) stated: “If there are four things present in a person, he would be protected from Shayṭān and the fire would be prohibited from touching him; a person who controls himself during:
حَدَّثَنَا أَحْمَدُ، نا إِبْرَاهِيمُ بْنُ إِسْحَاقَ، نا سَعِيدُ بْنُ سُلَيْمَانَ، نا أَبُو مُعَاوِيَةَ، نا الْعَوَّامُ - يَعْنِي: ابْنَ جُوَيْرِيَّةَ -، عَنِ الْحَسَنِ؛ قَالَ: أَرْبَعٌ مَنْ كُنَّ فِيهِ عَصَمَهُ اللهُ مِنَ الشَّيْطَانِ وَحَرَّمَهُ عَلَى النَّارِ: مَنْ مَلَكَ نَفْسَهُ عِنْدَ

al-Raġbah (ie: longing),
الرَّغْبَةِ

al-Rahbah (ie: fear),
وَالرَّهْبَةِ

al-Shahwah (ie: lusts and desires),
وَالشَّهْوَةِ

al-Ġaḍab (ie: anger).”
وَالْغَضَبِ

al-Dīnawarī, al-Mujālasah wa Jawāhir al-ʿIlm 7/197 #3094
الدِّينَوري، المجالسة وجواهر العلم ٧/١٩٧ #٣٠٩٤
https://shamela.ws/index.php/book/9948

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2021-06-12 14:30:25 And the correct opinion is: not every narrator of ḥadīth accused of kufr (disbelief), due to some innovation, is to be rejected.
والتحقيقُ أنه لا يُرَدُّ كُلُّ مُكَفَّرٍ ببدعةٍ؛

The reason is because each faction claims that his opposition is an innovator.
لأَنَّ كلَّ طائفةٍ تدَّعي أَنَّ مخالِفيها مبتدعةٌ،

Some even go to extremes when making takfīr on their opposition.
وقد تُبالغ فتكفِّر مخالفها،

Therefore, if we were to apply this rule unconditionally, it would necessitate that takfīr be made on each and every opposing faction!
فلو أُخِذَ ذلك على الإِطلاقِ لاسْتَلْزَمَ تكفيرَ جميعِ الطوائفِ.

The relied upon opinion is: those narrations that are rejected are those whose narrators reject what is mutawātir in religion (something firmly established in Sharīʿah through mass transmission) and well-known to be maʿlūm bid-ḍarūrah (ie: an undoubtedly integral part of religion), and likewise those who believe in what contradicts that.
فالمعتمد أن الذي تُرَدُّ روايته مَن أَنكر أَمراً مُتواتِراً مِن الشَّرعِ معلوماً مِن الدِّينِ بالضَّرورةِ، وكذا مَن اعتقدَ عكسَهُ،

As for those who are not of that nature (ie: they do not reject what is firmly established or reject an integral part of religion etc.) and they are accurate in what they narrate, scrupulous and possess waraʿ then there is no prohibition from accepting their narrations.
فأَمَّا مَن لم يَكُنْ بهذهِ الصِّفَةِ وانْضَمَّ إِلى ذلك ضَبْطُهُ لِما يَرويهِ، مَعَ وَرَعِهِ وتقواه، فلا مانع مِن قبوله.

Ibn Ḥajar al-ʿAsqalānī, Nuzhah al-Nadhr 1/127
ابن حجر العسقلاني، نزهة النظر ١/١٢٧
https://shamela.ws/index.php/book/12115

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2021-06-11 18:37:07 al-Dāwūdī cited it as an evidence for the legality for a man to look at the nakedness of his wife and vice-versa. واستدل به الداودي على جواز نظر الرجل إلى عورة امرأته وعكسه، What strengthened it is what was reported by Ibn Ḥibbān via the route of Sulaymān… Open / Comment

2021-06-11 18:34:53 al-Dāwūdī cited it as an evidence for the legality for a man to look at the nakedness of his wife and vice-versa.
واستدل به الداودي على جواز نظر الرجل إلى عورة امرأته وعكسه،

What strengthened it is what was reported by Ibn Ḥibbān via the route of Sulaymān b. Mūsá: He was asked about a man that looked at the genitalia of his wife.
ويؤيده ما رواه ابن حبان من طريق سليمان بن موسى أنه سئل عن الرجل ينظر إلى فرج امرأته؟

He said: I asked ʿAṭāʾ about it and he said: I asked ʿĀʿishah (may Allah be pleased with her) and she mentioned this narration with its meaning.
فقال: سألت عطاء فقال: سألت عائشة فذكرت هذا الحديث بمعناه،

It is the evidence on this issue.
وهو نص في المسألة.

And Allah knows best.
والله أعلم

This was reported by al-Ḥāfidh (Ibn Ḥajar) in al-Fatḥ (al-Bārī 1/474).
قاله الحافظ في الفتح جـ 1/ ص 474.

Muḥammad b. Ādam al-Ethiobī, Ḏakhīrah al-ʿUqbá fī Sharḥ al-Mujtaba 2/187
محمد بن آدم الأثيوبي، ذخيرة العقبى في شرح المجتبى ٢/١٨٧
https://shamela.ws/index.php/book/12888

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2021-06-11 17:49:45 And the son of Abū Dāwūd mentioned in Abū Ḥanīfah's biography that the scholars made consensus (Ijmāʿ) upon criticising him and declaring him weak as will be mentioned later.
وقد حكى ابن أبي داود كما سيأتي إن شاء الله في ترجمته أن المحدثين أجمعوا على جرحه.

And I did not muddle with the statements of those who praised him since either their statements are not worth anything in comparison to the great scholars of al-Jarḥ wa ʿl-Taʿdīl or they are extreme fanatics of Abū Ḥanīfah.
ولم أعرّج على أقوال المعدّلين إما أن يكونوا ممن لا يعتد بكلامهم مع كبار أئمة الجرح والتعديل، وإما أن يكونوا من الغلاة في أبي حنيفة،

Or those statements are from some of the Imāms like Sufyān al-Thawrī and ʿAbd Allah b. al-Mubārak and their likes except that they later retracted any praise they had and later warned of Abū Ḥanīfah and even refuted him.
وأما أن يكونوا من الأئمة كسفيان الثوري وكعبد الله بن المبارك، ومن جرى مجراهما، ولكنه قد رجع وتبرأ مما حصل منه من الثناء، وحذّر من أبي حنيفة بل طعن فيه،

For example, Abū Zakariyyāʾ Yaḥyá b. Maʿīn the Imām of al-Jarḥ wa ʿl-Taʿdīl has praises and refutations of Abū Ḥanīfah authentically reported from him, but as is clear to me, he explained himself in his own words.
فهذا أبو زكرياء يحيى بن معين إمام الجرح والتعديل صح عنه توثيقه وصح عنه الطعن فيه، والذي يظهر لي أنه يفسر كلامه بكلامه،

He (ie: Yaḥyá b. Maʿīn) was asked regarding Abū Ḥanīfah and he said, “He is too high minded to lie.”
فقد سئل عنه فقال: هو أنبل من أن يكذب،

Yet Yaḥyá criticised him as will come in his biography with an authentic chain, and he criticised him severely due to his opinions (raʿi) and his grave errors in ḥadīth.
وقد جرحه كما سيأتي في ترجمته بالسند الصحيح، فجرحه له من أجل رأيه وتخليطه في الحديث،

His only praise was that he considered he did not lie.
وتوثيقه من أجل أنه لا يكذب.

Then on, the criticism of Abū Ḥanīfah is mufassar (ie: very detailed), as we will see if Allah the Exalted wills.
ثم إن الجرح في أبي حنيفة مفسر كما سيأتي إن شاء الله تعالى.

And if a scholar gives a detailed criticism with his reasons for criticism then it is not to be overruled by any praise as is well known in the books of al-muṣṭalaḥ (ie: sciences of ḥadīth).
والجرح المفسّر الصّادر من عالم بأسباب الجرح لا يعارض به التعديل كما هو معلوم من كتب المصطلح.

Muqbil b. Hādī al-Wādiʿī, Nashr al-Saḥīfah fi ḏikr ʿl-Ṣaḥīḥ min aqwāl Aʿimmah ʿl-Jarḥ wa ʿl-Taʿdil fī Abī Ḥanīfah 1/4
مقبل بن هادي الوادعي، نشر الصحيفة في ذكر الصحيح من أقوال أئمة الجرح والتعديل في أبي حنيفة ١/٤
https://shamela.ws/index.php/book/96868

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2021-06-11 17:08:59 The same thing applies regarding kufr (ie: disbelief), it has foundations and branches.
وكذلك الكفر ذو أصل وشعب.

So, as the branches of Īmān are Īmān, the branches of kufr are kufr as well.
فكما أن شعب الإيمان إيمان فشعب الكفر كفر،

Hence, al-ḥayāʾ (ie: shyness) is a branch of Īmān and having only little shyness is a branch among the branches of kufr,
والحياء شعبة من الإيمان، وقلة الحياء شعبة من شعب الكفر،

al-ṣidq (ie: honesty) is a branch of Īmān and al-kaḏib (ie: lying) is a branch among the branches of kufr.
والصدق شعبة من شعب الإيمان والكذب شعبة من شعب الكفر،

al-Ṣalāh, al-Zakāh and al-Ḥajj, wa ʿl-Ṣiyām (ie: fasting) are of the branches of Īmān and abandoning them is of the branches of kufr.
والصلاة والزكاة والحج والصيام من شعب الإيمان، وتركها من شعب الكفر،

Ruling by what Allah has revealed is among the branches of Īmān and ruling by other than what Allah has revealed is among the branches of disbelief.
والحكم بما أنزل الله من شعب الإيمان والحكم بغير ما أنزل الله من شعب الكفر،

All sins are from the branches of kufr just as acts of obedience are all from the branches of Īmān.
والمعاصي كلها من شعب الكفر كما أن الطاعات كلها من شعب الإيمان.

Ibn al-Qayyim, al-Ṣalāh wa Aḥkām Tārikihā 1/55
ابن القيم، الصلاة وأحكام تاركها ١/٥٥
https://shamela.ws/index.php/book/7661

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