Sunan An-Nasai has the fewest weak ahadith after the two Sahih collections. This Sunan is one of the six is al-Mujtaba or as-Sunan as-Sughara, which is a. Sunan An-Nasa I. Volume 1. Compiled by: Imiim Hiifiz AbCl Abdur Rahmiin. Ahmad bin Shu'aib bin 'Ali. An-Nasii'i. Ahgdith edited & referenced by: Hsfiz Abu . Sunan Al Nasai Jild 1 to 6 (Arabic+Urdu Tarjuma-Sharh) By Factofislamsms. wm-greece.info Of A ASHRAFI (MUREED E SAIYED MUHAMMAD.
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wm-greece.infoot. comwww. سنن النسائيمولف: امام أبو عبد الرحمن أحمد بن شعيب بن علي النسائيترجمہ و فوائد: الشیخ. LanguageEnglish. sunan-an-nasa-i-volumepdf14 MB. sunan-an-nasa-i- volumepdf15 MB. sunan-an-nasa-i-volumepdf18 MB.
Seeking Forgiveness The Chapters On Supplication Chapter i. The Virtue Of Supplication What The Messenger O f All? Comprehensive Supplications Raising The Hands When Supplicating Interpretation Of Dreams The Chapters On Tribulations Chapter 1. Punishment Chapter Patience At Chapter 6. Chapter 18, Chapter The Appearance Of The Mahdi The Fierce Battles The Turks The Chapters On Asceticism Chapter 1.
Modesty, Shyne Chapter Forbearanc Chapter Grief And Weepin Chapter Caution And Pie Chapter Prais Chapter Persisting In A Go Chapter Desaiption Of The Cis Chapter Intercessio Chapter Desaiption of Hell Chapter Honoring One's Parents 6 2 :.
So,here we chose an expression guardian that covers all the above relations. The Arabic word Yaleehi means meeting and approaching; the relation of a master and his slave is very deep and strong which continues in another form even after being freed. Blood relations also cannot be severed. Neighbors, friends, classmats, colleagues, employees and employers, all such persons come into contact with each other constantly. So, they should cooperate with each other and should avoid causing ham.
Some people believe that by giving some money to their parents they have fulfilled their rights, this is a mistake.
If one lives apart from them he has to be in contact with them by correspondence. Enquiring about their wellbeing, visiting them, spending some time in their company, consulting them in their own matters, trying to make them happy, and the other actions that please them are also compulsory.
The abovementioned matters are the psychological and sentimental requirements of parents, fulfilling them is more important than fulfilling their physical requirement?. It was narrated from Abu Hurairah that the Messenger of AlEh said: "No child can compensate his father unless he finds him a slave, and downloads him and sets him free. One should spare no effort to serve and support his parents.
Those narrations meet the criteria of authenticity as required.
This narration does not meet the criteria, but it can be given the rank and position immediately below them. The first part of the narration is used to prove the necessity of obeying and holding onto the Ahlul Bayt. This point is taken from this statement right up until the end of the narration. In short, this narration is seen as a clear proof to establish these two claims. Now we wish to analyse the text of this narration to see if this narration qualifies as proof for the above-mentioned claims or not.
Firstly, if we study the words of the first narration without being biased, then we cannot find anything therein that establishes the incumbency of obeying the Ahlul Bayt.
There is no mention of acting upon their instructions or following their practices, nor is there any instruction of holding firmly onto them.
There is no word indicating the necessity of obeying them nor has it been said that if you accept whatever they say then you will never go astray.
In other words, no instruction of this nature has been issued. Hence these narrations are definitely not valid proofs to substantiate their claims. The opposition see this as a proof that is clearer to them than broad daylight. This is because these details do not appear in the authentic versions of this narration, like the narration of Muslim and its likes.
The narrations that include these parts are mostly narrated through chains which have been questioned or worthy of criticism. They do not meet the requirements for them to be declared authentic.
Many of them have taken it to be unauthentic, as explained above, whilst a few of them have accepted it as authentic. Those who have accepted it to be authentic have confined the meaning of it to that which has been explained above.
The purport of this narration is the importance of loving the Ahlul Bayt. It has nothing to do with the first eligible khalifah; in fact it has nothing at all to do with Caliphate.
We need to ponder over the wording of the narration to determine which meaning of the word wali or mawla has been intended here. The scholars are aware that this word has a few different meanings.
Thus, Ibn al Athir al Jazri, in his famous dictionary on Hadith, al Nihayah, has counted sixteen different meanings of the word mawla. Al Munjid has twenty different meanings to the word, but both books do not mention it ever having the meaning of immediate successor.
This question has been answered in this very hadith. The fact that they were used in opposition to one another is a clear indication that no other meaning is intended besides friendship.
The word wali cannot appear in one text with two different meanings.