A Program on the Foundations of Knowledge

Can someone translate the Arabic text....please.

The above is the important bits of the Arabic text.
They are recommended books so I didn't translated them.
There will be second topic to follow.

بِسم الله الرَّحْمَن الرَّحِيم
الجامع للمتون العلمية
أولا: مبادئ التفسير والتجويد
ثانيا: العقيدة
ثالثا: الحديث وعلومه
رابعا: أصول الفقه
خامسا: الفقه
سادسا: الوصايا والحكم والآداب
سابعا: السيرة النبوية والتاريخ
ثامنا: النحو والصرف
I took these sections from a book called ‘The Collections of Knowledgeable Texts’.
There are steps and ways to learn the Islamic Religion. These are the topics that should be studied along with the Arabic language.
First: The Explanation of the Quran and the correct reading of the Quran.
Second: The (Correct) Creed.
Third: Narrations and its Science.
Fourth: Foundations of Fiqh (Islamic Jurisprudence).
Fifth: Fiqh (Islamic Jurisprudence).
Sixth: Advice, Wisdom and Manners.
Seventh: Biography of the Prophet and History.
Eighth: The Science of Grammar Rules and the Science of Morphology.
* * *

Note: All or most of these topics should be studied in the Arabic language first to be a true studier of knowledge. The translations here will help you to understand Islam in both languages with a solid base not to just go from one recommended book to another without a clear study path to move from one level to another.
Date: 09/10/2015

بِسم الله الرَّحْمَن الرَّحِيم
الجامع للمتون العلمية
(Translated) = [T]

أولا: مبادئ التفسير والتجويد
مقدمة في أصول التفسير لشيخ الإسلام أحمد بن عبدالحليم بن تيمية=[ [T
المقدمة في ما على قارىء القرآن أن يعلمه الجزرية لمحمد بن محمد الجزري =[ [T
تحفة الأطفال لسليمان الجمزوري =[ [T
ثانيا: العقيدة
العقيدة الطحاوية لأبي جعفر الطحاوي =[ [T
لمعة الإعتقاد لابن قدامة المقدسي =[ [T
العقيدة الواسطية لشيخ الإسلام أحمد بن عبدالحليم بن تيمية =[ [T
كتاب التوحيد لشيخ الإسلام محمد بن عبد الوهاب =[ [T
مسائل الجاهلية لشيخ الإسلام محمد بن عبد الوهاب =[ [T
كشف الشبهات لشيخ الإسلام محمد بن عبد الوهاب =[ [T
الأصول الثلاثة لشيخ الإسلام محمد بن عبد الوهاب =[ [T
القواعد الأربع لشيخ الإسلام محمد بن عبد الوهاب =[ [T
القصيدة اللامية لشيخ الإسلام أحمد بن عبدالحليم بن تيمية =[ [T
الدرة المضية في عقد الفرقة المرضية للشيخ العلامة أحمد بن محمد بن سالم السفاريني
ثالثا: الحديث وعلومه
نخبة الفكر في مصطلح أهل الأثر لابن حجر العسقلاني =[ [T
الأربعون النووية للإمام النووي =[ [T
منظومة البيقوني لطه أو عمر بن محمد البيــقــونــي =[ [T
قصب السكر نظم نخبة الفكر لمحمد بن إسماعيل الصنعاني
قصيدة غزلية في ألقاب الحديث لشهاب الدين أحمد بن فرج الإشبيلي
رابعا: أصول الفقه
الورقات لعبد الملك الجويني =[ [T
تسهيل الطرقات في نظم الورقات للعمريطي =[ [T
نظم القواعد الفقهية للعلامة عبد الرحمن السعدي
خامسا: الفقه
شروط الصلاة وأركانها وواجباتها لشيخ الإسلام محمد بن عبد الوهاب =[ [T
آداب المشي إلى الصلاة لشيخ الإسلام محمد بن عبد الوهاب
بغية الباحث عن جمل الموارث الرَّحْبِيَّة لمحمد بن علي الرحبي
سادسا: الوصايا والحكم والآداب
الوصية الصغرى لشيخ الإسلام أحمد بن عبدالحليم بن تيمية
قصيدة عنوان الحكم النونية لأبي الفتح البستي
قصيدة أبي إسحاق الألبيري لأبي إسحاق الألبيري
القصيدة الميمية للإمام ابن القيم
سابعا: السيرة النبوية والتاريخ
مختصر سيرة النبي وسيرة أصحابه العشرة لعبد الغني المقدسي
ثامنا: النحو والصرف
المقدمة الآجرومية لابن آجروم =[ [T
الدرة البهية في نظم الآجرومية للعمريطي
لامية الأفعال لابن مالك الأندلسي

‘The Collections of Knowledgeable Texts’.
http://carryonummah.blogspot.co.uk/2...ok-called.html
download pdf/doc

Mu’awiyah (RAA) narrated that the Messenger of Allah (ﷺ) said:
“When Allah wishes good for anyone, He bestows upon him the Fiqh (comprehension) of the religion.” Agreed upon.

http://sunnah.com/urn/2118400
http://sunnah.com/search/?q=%D9%85%D...8A%D9%86%D9%90
https://islamqa.info/ar/214625

So from this it is evidence that if Allah did not want for a person good he would not give him understanding of deen.
So he maybe Kaafir Mushrik مُشْرِكٌ كَافِرٌ not on Quran and Sunnah/ reject Allah names and attributes/ a rejecter of hadith / a rejecter of hadith for a mathab/imam of mosque etc etc....then Allah did not want for a person good.
So if you say I am a layman then do something about it.

Which of the four Madhhabs is most correct? I just want to add this here as it seems that the forum does not have a fiqh section

23280: Imitation (taqleed), following the evidence (daleel) – and was Ibn Hazm a Hanbali?
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How can a person not make taqleed and still at the same time follow the teachings of one of the imams hanafi, maaliki, shaafi and ahmad bin hanbal(may allah(s.w) have mercy on them all). i am asking this because after reading a summary of the biography of bin baaz( may allah(s.w) have mercy on him)that he followed the school of ahmad bin hanbal(may allah(s.w) have mercy on him) but didnt do taqleed. please explain this to me because im confused .

Praise be to Allaah.
Firstly:
The followers of the madhhabs are not all the same. Some of them are mujtahids within their madhhab, and some are followers (muqallids) who do not go against their madhhabs in any regard.
Al-Buwayti, al-Muzani, al-Nawawi and Ibn Hajr were followers of Imam al-Shaafa’i, but they were also mujtahids in their own right and differed with their imam when they had evidence. Similarly Ibn ‘Abd al-Barr was a Maaliki but he differed with Maalik if the correct view was held by someone else. The same may be said of the Hanafi imams such as Abu Yoosuf and Muhammad al-Shaybaani, and the Hanbali imams such as Ibn Qudaamah, Ibn Muflih and others.
The fact that a student studied with a madhhab does not mean that he cannot go beyond it if he finds sound evidence elsewhere; the only one who stubbornly clings to a particular madhhab (regardless of the evidence) is one who lacking in religious commitment and intellect, or he is doing that because of partisan attachment to his madhhab.
The advice of the leading imams is that students should acquire knowledge from where they acquired it, and they should ignore the words of their imams if they go against the hadeeth of the Prophet SAWS (peace and blessings of Allaah be upon him).


Abu Haneefah said: “This is my opinion, but if there comes someone whose opinion is better than mine, then accept that.” Maalik said: “I am only human, I may be right or I may be wrong, so measure my words by the Qur’aan and Sunnah.” Al-Shaafa’i said: “If the hadeeth is saheeh, then ignore my words. If you see well established evidence, then this is my view.” Imam Ahmad said: “Do not follow me blindly, and do not follow Maalik or al-Shaafa’i or al-Thawri blindly. Learn as we have learned.” And he said, “Do not follow men blindly with regard to your religion, for they can never be safe from error.”
No one has the right to follow an imam blindly and never accept anything but his words. Rather what he must do is accept that which is in accordance with the truth, whether it is from his imam or anyone else.

Shaykh al-Islam Ibn Taymiyah said:
No one has to blindly follow any particular man in all that he enjoins or forbids or recommends, apart from the Messenger of Allaah (peace and blessings of Allaah be upon him). The Muslims should always refer their questions to the Muslim scholars, following this one sometimes and that one sometimes. If the follower decides to follow the view of an imam with regard to a particular matter which he thinks is better for his religious commitment or is more correct etc, that is permissible according to the majority of Muslim scholars, and neither Abu Haneefah, Maalik, al-Shaafa’i or Ahmad said that this was forbidden.
Majmoo’ al-Fataawa, 23/382.


Shaykh Sulaymaan ibn ‘Abd-Allaah (may Allaah have mercy on him) said:
Rather what the believer must do, if the Book of Allaah and the Sunnah of His Messenger (peace and blessings of Allaah be upon him) have reached him and he understands them with regard to any matter, is to act in accordance with them, no matter who he may be disagreeing with.This is what our Lord and our Prophet (peace and blessings of Allaah be upon him) have enjoined upon us, and all the scholars are unanimously agreed on that, apart from the ignorant blind followers and the hard-hearted. Such people are not scholars.
Tayseer al-‘Azeez al-Hameed, p. 546

Based on this, there is nothing wrong with a Muslim being a follower of a certain madhhab, but if it becomes clear to him that the truth (concerning a given matter) is different from the view of his madhhab, then he must follow the truth.


With regard to Ibn Hazm, he was an imam and a mujtahid, and he regarded blind following as haraam. He was not a follower of any of the imams, neither Imam Ahmad nor any other imam. Rather he was the imam of ahl al-zaahir (the Zaahiris or literalists) during his own time and until now. Perhaps the view that he was a follower of Imam Ahmad (if this report is true) has to do with matters of aqeedah and Tawheed, even though he held different opinions and reckless views with regard to issues pertaining to the divine names and attributes.
See his biography in Siyar A’laam al-Nubala’, 18/184-212
And Allaah knows best.
https://islamqa.info/en/23280

21420: Is it obligatory to follow a particular madhhab?
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Is it mandatory for a muslim to follow a specific madhab (maliki, hanafi, hanbali,etc)?
If it is so, what madhab is the best? Is it true that Abou Hanifa's madhab is the most followed in the muslim world?.


Praise be to Allaah.
It is not obligatory for a Muslim to follow any particular madhhab among these four. People vary in their level of understanding and ability to derive rulings from the evidence. There are some for whom it is permissible to follow (taqleed), and indeed it may be obligatory in their case. There are others who can only follow the shar’i evidence. In Fataawa al-Lajnah al-Daa’imah this question was answered in a detailed manner, which is worth quoting here in full.


Question:
What is the ruling on following one of the four madhhabs in all cases and situations?
The Committee replied:


Praise be to Allaah, and blessings and peace be upon His Messenger and his family and companions.
Firstly: the four madhhabs are named after the four imams – Imam Abu Haneefah, Imam Maalik, Imam al-Shaafa’i and Imam Ahmad.

Secondly: These imams learned fiqh (jurisprudence) from the Qur’aan and Sunnah, and they are mujtahideen in this regard. The mujtahid either gets it right, in which case he will have two rewards, the reward for his ijtihaad and the reward for getting it right, or he will get it wrong, in which case he will be rewarded for his ijtihaad and will be forgiven for his mistake.

Thirdly: the one who is able to derive rulings from the Qur’aan and Sunnah should take from them like those who came before him; it is not right for him to follow blindly (taqleed) when he is believes that the truth lies elsewhere. Rather he should follow that which he believes is the truth. It is permissible for him to follow in matters in which he is unable to come to a conclusion based on the Qur’aan and Sunnah and he needs guidelines concerning a particular issue.

Fourthly: Whoever does not have the ability to derive rulings himself is permitted to follow one whom he feels comfortable following. If he is not comfortable following him then he should ask until he finds someone with whom he is comfortable.

Fifthly: From the above it is clear that we should not follow their opinions in all situations and at all times, because they may make mistakes, but we may follow their views that are sound and are based on the evidence.
Fataawa al-Lajnah, 5/28

It says in Fataawa al-Lajnah, no. 3323:

Whoever is qualified to derive rulings from the Qur’aan and Sunnah, and has strong knowledge in that regard, even if that is with the help of the legacy of fiqh that we have inherited from earlier scholars of Islam, has the right to do that, so he can act upon it himself and explain it in disputes and issue fatwas to those who consult him. Whoever is not qualified to do that has to ask trustworthy people who so that he may learn the rulings from their books and act upon that, without limiting his asking or his reading to one of the scholars of the four madhhabs. Rather people refer to the four imams because they are so well known and their books are well written and widely available.

Whoever says that it is obligatory for the learned people to follow the scholars blindly in all cases is making a mistake and being inflexible, and is thinking that these learned people are inadequate, and he is restricting something that is broad in scope.

Whoever says that we should limit following to the four madhhabs is also mistaken, because he is restricting something that is broad in scope with no evidence for doing so. With regard to the common (i.e., uneducated) man there is no difference between the four imams and others such as al-Layth ibn Sa’d, al-Awzaa’i and other fuqaha’.
Fataawa al-Lajnah, 5/41

It says in Fatwa no. 1591:
None of them called people to follow his madhhab, or was partisan in following it, or obliged anyone else to act in accordance with it or with a specific madhhab. Rather they used to call people to follow the Qur’aan and Sunnah, and they would comment on the texts of Islam, and explain its basic principles and discuss minor issues according to general guidelines, and issue fatwas concerning what people asked about, without obliging any of their students or anyone else to follow their views. Rather they criticized those who did that and said that their opinions should be cast aside if they went against a saheeh hadeeth. One of them said: “If the hadeeth is saheeh then that is my madhhab.” May Allaah have mercy on them all.

It is not obligatory for anyone to follow a particular madhhab, rather we should strive to learn the truth if possible, or to seek the help of Allaah in doing so, then to rely on the legacy that the earlier Muslim scholars left behind for those who came after them, thus making it easier for them to understand and apply the texts. Whoever cannot derive rulings from the texts etc for some reason that prevents him from doing so should ask trustworthy scholars for whatever rulings of sharee’ah he needs, because Allaah says (interpretation of the meaning):
“So ask the people of the Reminder [Scriptures — the Tawraat (Torah), the Injeel (Gospel)] if you do not know”
[al-Anbiya’ 21:7]

So he has to strive to ask one whom he trusts among those who are well known for their knowledge, virtue, piety and righteousness.
Fataawa al-Lajnah al-Daa’imah, 5/56

The madhhab of Abu Haneefah (may Allaah have mercy on him) is the most widespread madhhab among the Muslims, and perhaps one of the reasons for that is that the Ottoman caliphs followed this madhhab and they ruled the Muslim lands for more than six centuries. That does not mean that the madhhab of Abu Haneefah is the most sound madhhab or that every ijtihaad in it is correct, rather like other madhhabs it contains some things that are correct and some that are incorrect. What the believer must do is to follow the truth and what is correct, regardless of who says it.
And Allaah knows best.
https://islamqa.info/en/21420

5523: Which of the four Madhhabs is most correct?
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people believe 4 imam
my confusion is which one is right path and about (Jamat-al-muslimeen)
Published Date: 1999-11-19

Praise be to Allaah.
Allaah has made our worship based on His Book and the Sunnah of His Messenger (peace and blessings of Allaah be upon him). The right way is to understand the texts of sharee’ah as they were understood by the Companions of the Prophet (peace and blessings of Allaah be upon him) and their followers among the scholars who are qualified and prominent mujtahids. This includes the imaams whose sincerity, fairness and leadership in religion, knowledge, virtue, goodness and righteousness is a matter of record. The four imaams and founders of the schools of Islamic fiqh (Imaam Abu Haneefah, Imaam Maalik, Imaam al-Shaafa’i and Imaam Ahmad) – may Allaah have mercy on them all – all followed the texts of the Sharee’ah and their efforts were all focused on teaching and spreading sound Islamic knowledge. All of them were on the right path, and all were devoted followers of the Prophet (peace and blessings of Allaah be upon him). If mistakes happened, then the Sahaabah made mistakes too. The things to be followed in Sharee’ah are those for which evidence (daleel) is established. In some cases, some scholars may not have known of daleel whilst others did, but this does not mean that their knowledge and ability is to be discredited. All of them were seeking to find and propagate the truth. If a person wants to follow one of the Imaams and adopt his madhhab, then he should follow him in matters for which there is clear, sound daleel, for this is what is required in Islam, but he should not develop partisan or sectarian feelings towards anybody. It is not permissible for the Muslim to believe that he has to follow anybody in all that he says except the Prophet (peace and blessings of Allaah be upon him).

The person who is suitably qualified can examine what the scholars said and see what is supported by sound daleel. The “rank and file” Muslim who does not know how to examine the evidence and weigh it up should follow a scholar whose religious commitment and knowledge he trusts, and act according to his fatwas. And Allaah knows best.

https://islamqa.info/en/5523

5459: Does a madhhab take priority over a hadeeth?
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I have a question pertaining to the Hadith and Sunnah Nabi(s.a.w.) and the Madhhab. My country follows the teachings of Madhhab Imam Shafiee and therefore so too the people. There are instances where the teachings of the madhhab took precedent over the hadith and sunnah of the Nabi (s.a.w.). Which should I follow. eg. In Madhhab Imam Shafiee, the wudho is broken if a male purposely or accidentally touch a female either muhrim or not. I have come across a Sunnah Nabi(s.a.w.), who used to move Aishah's (r.a.) leg while performing the fajr prayers. eg. Muslims in my country are thougt that during the Haj, their niat for wudho to switch from the Madhhab Shafiee to that of Madhaab Hambali and perform the wudho as followers of Madhhad Hambali do. The reason for this is as stated in the example above. Is this right, switching from one Madhhab to another during performing the Haj. eg. In Madhhab Shafiee, its is sunat muakad to recite the Doa Qunut during Fajr prayers. Did the Nabi(s.a.w.) recite the Doa Qunut during His Fajr prayers. What is the hukum for ones that do not recite the Doa Qunut.

Praise be to Allaah.
What is obligatory is to follow that which is indicated by the evidence (daleel) of the Qur’aan and Sunnah, even if it differs from what the madhhab says. But it is essential to understand the Qur’aan and Sunnah as they were understood by the Salaf, and not only by our understanding of them. What is meant by the Salaf is the Sahaabah and the Taabi’een.

Concerning the example which you gave, touching a woman does not break wudoo’ at all, whether it is done with desire or not – because of the hadeeth that the Prophet (peace and blessings of Allaah be upon him) kissed one of his wives and then went out to pray, and he did not repeat his wudoo’. But if a man emits something (madhiy) because of desire, then he has to do wudoo’ – not because of the act of touching, but because something came out from him.
With regard to the aayah (interpretation of the meaning): “…or you have been in contact with [lit. touched] women…” [al-Maa’idah 5:6] – this is referring to sexual intercourse, according to the correct view.

2- There is no need to move from one madhhab to another. The obligatory duties of hajj should be performed as the Prophet (peace and blessings of Allaah be upon him) performed them, because he (peace and blessings of Allaah be upon him) said: “Take your rituals from me.”
The correct view concerning Qunoot in Fajr prayer is that it is Sunnah at times of calamity only, i.e., if a disaster has befallen the Muslims or some of them, then it is mustahabb to do Qunoot and to pray to Allaah to grant them relief. But under normal circumstances, the correct view is that this is not mustahabb, and this is what the daleel (evidence) refers to. So whoever does not do Qunoot, his prayer is still valid, even according to the Shaafa’is, may Allaah have mercy on them.
And Allaah knows best.
https://islamqa.info/en/5459

26269: Adhering to a madhhab when one knows that other madhhabs have stronger evidence

What is the ruling on adhering to a madhhab when it is clear that other madhhabs have stronger evidence)?
Published Date: 2009-05-17

Praise be to Allaah.
If a person adheres to a particular madhhab, then he finds out that it is likely that another madhhab has stronger evidence, this is a serious error. It is not permissible to do that. This is included in what is mentioned in the aayah (interpretation of the meaning):

“They (Jews and Christians) took their rabbis and their monks to be their lords besides Allaah (by obeying them in things which they made lawful or unlawful according to their own desires without being ordered by Allaah), and (they also took as their Lord) Messiah, son of Maryam (Mary), while they (Jews and Christians) were commanded [in the Tawraat (Torah) and the Injeel (Gospel)] to worship none but One Ilaah (God — Allaah) Laa ilaaha illa Huwa (none has the right to be worshipped but He). Praise and glory be to Him (far above is He) from having the partners they associate (with Him)”
[al-Tawbah 9:31]

This implies turning away from the guidance of Allaah and the Sunnah of His Messenger (peace and blessings of Allaah be upon him).

https://islamqa.info/en/26269

you said this najimuddin

The author of these statements is implying that he is an expert of all the Madhaaib. He is also implying that he understands what sound evidence is. There doesn't seem to be room for differences of opinion. Furthermore, he doesn't express the fact here that his statements are his own interpretations of evidence.

If you know Arabic he is here for you to find out if he is an expert of all the Mahaaib - I dont know
https://islamqa.info/ar/
here it is in English - I don't think its him here but his team of translators
https://islamqa.info/en/