SAYYID SABIQ FIQH SUNNAH PDF DOWNLOAD

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Identifier: fiqh-us-sunnah. Identifier-ark: ark://t54f59d Ocr: ABBYY FineReader Pages: Ppi: Scanner: Internet Archive. 1. Fiqh us-Sunnah. PDF MB. The relevant Material. Lessons in Fiqh - 52 · Lessons in Fiqh - 51 · Lessons in Fiqh - 50 · Lessons in Fiqh - Sabiq's most famous book was the three-volume Fiqh As-Sunnah, which in the first writing of its kind brought the four major madhahib together, in a.


Sayyid Sabiq Fiqh Sunnah Pdf Download

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Vol. O Purification and Prayer. Vol. Supererogatory Prayer. Vol. W Alms tax and Fasting. Vol. IV Funerals and Dhikr. Vol. Hajj and Umrah. As-Sayyid Sabiq. Fiqh us-Sunnah By As-Sayyid Sabiq | Free Pdf Books. Free Download or read online Speak English in Days educational pdf book contains all the. As- Sayyid Sabiq Language: English | Format: PDF | Pages: | Size: MB Fiqh-us-Sunnah was written by Sayyid Saabiq ( C.E.).

It is obligatory to understand the mutashaabih in the light of those texts that are muhkam. Whenever there is the possibility of harmonising two texts, with the possibility of each one being acted upon in its own particular circumstance, then it is obligatory to do so.

One may not turn to abrogation, except with a text from the Lawgiver, or an apparent contradiction between two authentic texts concerning which there is no possible way to resolve this contradiction such that each text is acted upon in its own particular circumstance.

In this case, the later text abrogates the earlier one. However, if it is impossible to determine which is the earlier text and which is the later, we then turn to other means of tarjeeh prefering one text over another. This is because his statement represents either a command or a prohibition to his Ummah, whereas his action is, in this case, interpreted to be something particular to him alone.

As for qiyaasus-saheeh correct and sound analogy : it is linking a subsidiary branch with its root, due to a common Illah effective cause between them. So whenever the Lawgiver indicates a matter, or describes it with a particular wasf characteristic ; or the Scholars deduce that the ruling has been legislated because of that particular wasf characteristic , then if that particular wasf characteristic is found to exist in another issue, which the Lawgiver has not legislated any particular ruling for — without their being a difference between it and the texts — then it is obligatory to link the two in their ruling.

Sayyid Sabiq Fiqh Us Sunnah Pdf Download

This is because the All-Wise Lawgiver does not differentiate between matters equivalent in their characteristics, just as He does not join between dissimilar and opposing matters. This sound and correct qiyaas analogy is al-Meezaan the Balance which Allaah sent down. And it is inclusive of justice, and it is that by which justice is recognised. Qiyaas is only resorted to when there exists no text.

So this asl fundamental principle is turned to when there exists no other source. And qiyaas supports the text. Thus, all that the texts that the Lawgiver has given rulings to, then they are in agreement with qiyaas, not in opposition to it.

Chapter 8 The Scholars of usool have deduced from the Book and the Sunnah many usool fundamental principles , upon which they have built many rulings; by which they have also benefited themselves and benefited others. So whosoever entertains a doubt regarding any of that, should return to the asl of certainty. What the Lawgiver has made obligatory, from the obligations, but the servant is incapable of performing it, then that obligation is totally dropped.

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However, if he is capable of performing a part of it, then it is required for him to fulfil what he is capable of, whilst the part he is incapable of is dropped. There are many many examples of this. Likewise, whatever the creation are in need of, then it has not been made haraam prohibited to them. This is because daroorah necessity allows those matters which are fixed and prohibited.

And daroorah is measured by its need, in order to lessen the evil. Thus, daroorah permits the use of what is normally forbidden from food, drinks, clothing, and other than them.

Likewise, the prohibition of employing forbidden hiyaal means and stratagems is derived from this asl. Likewise, is directing those words which are kinaayaat not clear and unequivocal to be sareeh clear and equivocal is based upon this asl.

Its forms are very many indeed. As regards al-hasr collecting and enumerating : it is establishing a ruling for something, whilst negating it from something else. By it, the fuqahaa are able to determine the shuroot of various things and matters, and that what is other than it, then the ruling is not affirmed for it. Thus, whatever steps out of this is not considered to be an act of worship.

And because Allaah created for us all that is upon the earth, so that we may benefit from all things and utilise them, except those things that the Lawgiver has made haraam unlawful to us. However, compensation for injury and harm is required from the makallafeen morally responsible , and others. So whenever a person reaches maturity and is sane, those general obligations then become required from him to do.

And those specific obligations also become required from him, providing he possesses those qualities which necessitate that.

The naasee forgetful and the jaahil ignorant one is not held responsible from the point of view of sinning, nor from the point of view of compensating what is harmed or injured. If it is not known to have become widespread, nor is there known to be anything in opposition to it, then according to the most correct opinion, it is a hujjah proof. However, if other Companions have disagreed or contradicted it, then it is not a proof.

Chapter 10 An amr command for something, entails a nahee prohibition for its opposite. And a prohibition of something, entails a command for its opposite. A prohibition of something necessitates that matter to be null and void, except if there is a daleel evidence indicative of its validity.

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And a command which follows a prohibition, returns it to what it was prior to this. And both an amrand a nahee necessitate immediate compliance, but they do not require repetition, except when linked to a specific sabab cause. So it becomes waajib obligatory or mustahabb recommended to comply whenever that sabab cause exists.

Matters in which a choice is given are of varying types. So if the choice was given with the aim of facilitating ease to the makallaf, then the choice is desirable and preferred. If the choice was given to achieve a particular maslahah benefit , then choosing that which is a greater benefit is obligatory. The Khitaab address of the Lawgiver to any one of the Ummah, or His Speech in any specific issue, actually includes all the Ummah, and all the specific issues, unless there is an evidence indicative of it being khaass specific.

As for those matters which the Lawgiver has permitted and allowed, then at times they lead to that which is good, and so are joined to those matters which have been commanded; and at other times they lead to that which is evil, and so are joined to those matters which are prohibited.

Whatever leads to the establishment of a haraam prohibition is itself prohibited. And whatever leads to the establishment of a makrooh detested act is itself detested. Chapter 3 The adillah evidences that fiqh is derived from are four:- The Book and the Sunnah, and these two are the foundation by which the mukallafoon the morally responsible are addressed, and upon which is built their Religion.

So fiqh — in its entirety — does not leave the realms of these four usool fundamentals.

The majority of the important ahkaam rulings are indicated to by these four adillah evidences. Very few of the ahkaam have been differed over by the Scholars.

Fiqh Us-Sunnah Volume 2, at-Tahara and as-Salah by Sayyid Sabiq

In such cases the closest of them to the truth is the one who correctly refers back to these four usool. Sometimes it is taken from the dhaahir apparent meaning; which is defined as that which is indicative of the meaning, in a general manner, both through wording and meaning.

Sometimes it is taken from the mantooq explicit meaning ; which is defined as being that which is indicative of the ruling due to the wording of the text.

Or by divergent meaning if the mafhoomdiffers from the mantooq in its ruling; whereas the mantooq is linked to a wasf attribute or a shart condition , in the absence of which the ruling differs. The dalaalah indications in the Book and the Sunnah are of three kinds:- Dalaalah Mutaabiqah: this is where we apply the word to indicate all of its meanings.

Dalaalah Tadammun: when we employ the wording to indicate one of its meaning. Dalaalah Iltizaam: where we employ the wording of the Book and the Sunnah to indicate the meaning which is a necessary consequence of it; and which follows on and completes it; and what the matter being judged with or being informed of cannot come about, except by it.

Chapter 5 The asl fundamental principle concerning commands in the Book and the Sunnah is that they are indicative of a wujoob obligation , except if there is an evidence to indicate to it being mustahabb recommended of mubaah permissible The asl concerning prohibitions is that they are indicative of tahreem forbiddance , except if there is an evidence indicating it being makrooh hated. The asl governing kalaam speech is that it is to be taken upon its haqeeqah literal sense.

However, what the Lawgiver has ruled, but not defined, sufficing by its apparent linguistic meaning, then it is obligatory to return it to its linguistic meaning. So memorize these usool concerning which the faqeeh stands in need of in all his dealings of fiqh. This majority of the texts are of this nature.

Other texts are khaass specific , and are indicative of only some categories, types and individuals. From the texts are the mutlaq absolute and the muqayyad restricted ones.

It is restricted by a description or a reliable restriction. Thus, the mutlaq is restricted and qualified by the muqayyad. And from the texts are the mujmal comprehensive and mubayyan explicit. Whatever the Lawgiver has made comprehensive in one place, yet made it explicit in another, then it is obligatory to return to what the Lawgiver made mubayyan explicit.

Similar to this are the texts that are muhkam equivocal and singular in meaning and those that are mutashaabih unequivocal and open to more than one meaning.

It is obligatory to understand the mutashaabih in the light of those texts that are muhkam. Whenever there is the possibility of harmonising two texts, with the possibility of each one being acted upon in its own particular circumstance, then it is obligatory to do so. One may not turn to abrogation, except with a text from the Lawgiver, or an apparent contradiction between two authentic texts concerning which there is no possible way to resolve this contradiction such that each text is acted upon in its own particular circumstance.

In this case, the later text abrogates the earlier one. However, if it is impossible to determine which is the earlier text and which is the later, we then turn to other means of tarjeeh prefering one text over another. This is because his statement represents either a command or a prohibition to his Ummah, whereas his action is, in this case, interpreted to be something particular to him alone.

As for qiyaasus-saheeh correct and sound analogy : it is linking a subsidiary branch with its root, due to a common Illah effective cause between them. So whenever the Lawgiver indicates a matter, or describes it with a particular wasf characteristic ; or the Scholars deduce that the ruling has been legislated because of that particular wasf characteristic , then if that particular wasf characteristic is found to exist in another issue, which the Lawgiver has not legislated any particular ruling for — without their being a difference between it and the texts — then it is obligatory to link the two in their ruling.

This is because the All-Wise Lawgiver does not differentiate between matters equivalent in their characteristics, just as He does not join between dissimilar and opposing matters. This sound and correct qiyaas analogy is al-Meezaan the Balance which Allaah sent down.

And it is inclusive of justice, and it is that by which justice is recognised. Qiyaas is only resorted to when there exists no text. So this asl fundamental principle is turned to when there exists no other source.

And qiyaas supports the text. Thus, all that the texts that the Lawgiver has given rulings to, then they are in agreement with qiyaas, not in opposition to it.

Fiqh-us Sunnah

Chapter 8 The Scholars of usool have deduced from the Book and the Sunnah many usool fundamental principles , upon which they have built many rulings; by which they have also benefited themselves and benefited others. So whosoever entertains a doubt regarding any of that, should return to the asl of certainty. What the Lawgiver has made obligatory, from the obligations, but the servant is incapable of performing it, then that obligation is totally dropped.

However, if he is capable of performing a part of it, then it is required for him to fulfil what he is capable of, whilst the part he is incapable of is dropped. There are many many examples of this. Likewise, whatever the creation are in need of, then it has not been made haraam prohibited to them.Buku "Fiqh al-Sunnah" ini merupakan salah satu panduan dalam kehidupan seorang muslim dalam menjalankan hukum-hakam Allah s. The naasee forgetful and the jaahil ignorant one is not held responsible from the point of view of sinning, nor from the point of view of compensating what is harmed or injured.

The dalaalah indications in the Book and the Sunnah are of three kinds:- Dalaalah Mutaabiqah: this is where we apply the word to indicate all of its meanings. However, if he is capable of performing a part of it, then it is required for him to fulfil what he is capable of, whilst the part he is incapable of is dropped. Please review the source and remedy this by editing this article to remove any non-free copyrighted content and attributing free content correctly, or flagging the content for deletion.

The Khitaab address of the Lawgiver to any one of the Ummah, or His Speech in any specific issue, actually includes all the Ummah, and all the specific issues, unless there is an evidence indicative of it being khaass specific. Sabiq also wrote the book, "Islamic Theology," along the same lines: simplification and avoidance of overphilosophization or getting involved in disputes on arcane topics.

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