Part 9

(*15)See Qurtubi's Al-Jaami'li Ahkaamil Quraan, vol. 15, p. 215. (*16)Ibid. (*17)surah Al-Araaf, 7:160. (*18)The beating of the typically hard, stuffed cushions of the Arabic "majlis" decor, produces a hollow sound similar to the bass drum. This was a common musical accompanient for singers in Iraq during the early historical eras (circa 1st-2nd century of the Hijrah) See pp. 106-107 of Ibn Hajar Al-Haythami's Kaffur Ra'aa. (*19)See Qurtubi's Al-Jaami'li Ahkaamil Quraan, vol. 15, p. 215. *20)The codified science containing principles and methods for arriving at a jurisprudential ruling directly from the texts of the Quraan and sunnah, or by a referral to the general principles embodied in such texts or applied to to them. *21)The law of those who received a divinely-revealed scripture before us, who are designated as the People of the Book (Ahlul Kitaab) - the Jews and Christians. (*22)For details outlining the various scholars' views regarding the application or abrogation of previously-revealed law, see Zakaria Bardeesi's Usool Fiqh, p. 243-247. (*23)53:59-62. (*24)For details, see pp. 123-124 of vol.17 of his tafseer. (*25)See Al-Jowhari's As-Sihaah, vol. 2, p. 489. *26)Al-Jaami'li Ahkaamil Quraan, vol. 17, p. 123. (*27)Ibid. (*28)See Jaami'ul Bayaan'an Taweeli Aayil Quraan, vol. 27, pp. 82-84. (*29)See also Qurtubi's tafseer, vol. 17, p. 123. (*30)It is interesting to note that other major commentaries of "ahkaamul Quraan" (jurisprudential rulings derived from the Quraanic texts) do not even mention this verse as proof for the prohibition of music,etc. For example, see the works of Al-Jassaas, Ibnul-Arabi and Ilkeeya Al-Harraasi. (*31)surah Al-Israa, 17:64. (*32)See Qurtubi's tafseer, vol. 10, p. 289; Ibn Katheer's Tafseerul Quraanil Adheem, vol. 5, p. 91 and At-Tabari's tafseer, vol. 15, p. 118. (*33)As reported in the narration of At-Tabari traced to Ibn Abbaas and Qatadah. See his tafseer, vol. 15, p. 118 for details. (*34)See At-Tabari's tafseer, vol. 15, p. 118, for details. (*35)31:6. (*36)Related by Al-Bayhaqi, Ubnul-Munhdir and Al-Haakim in his Mustadrak, where he authenticated it; and it was confirmed by Adh-Dhahabi. (*37)See At-Tabari's Jaami'ul Bayaan, vol. 21, p. 61 for the various narrations related to Ibn Abbaas. (*38)Ibid., vol. 21, p. 62. (*39)For details, see the tafseer of Ibn Katheer, vol. 6, p. 334; Al-Qurtubi's Al-Jaami', vol. 14, pp. 51-53 and As-Suyooti's Ad-Durr Al-Manthoor, vol. 5, pp. 158-160. (*40)See the commentaries of Ibn Katheer, vol. 6, p. 334 and At-Tabari, vol. 21, p. 63. (*41)Roohul Ma'aani, vol. 21, p. 67. (*42)surah Luqmaan, 31:7. (*43)Related by At-Tabari in his tafseer, vol. 21, p. 63. The reference is to surah Fussilat, 41:26, whose meaning may be rendered, {Those who disbelieve say, "Don't listen to this Quraan. Drown out the hearing of it,so that perchance you may overcome."} There are other interpretations of it, but Ibn Zayd's, as mentioned above, is the most obvious. See Al-Qurtubi's tafseer, vol. 15, p. 356, for details. (*44)That is, every form of communication. *45)Quoted from p. 63, vol. 21, of his Jaami'ul Bayaan'an Taweeli Aayil Quraan. (*46)The wearing of silk is lawful for females but has been forbidden for men. (*47)See Fathul Baari, vol. 10, p. 51. (*48)Isnaad or sanad is the chain of narrators of prophetic traditions. In this case, it's from Imaam Al-Bukhaari traced back to the Prophet. The narrator's reliabilty in reporting, as well as other considerations connected with the science of verification and assessment of the degree of prophetic traditions, fall under these terms. (*49)According to Ibn Hajar's statement in Fathul Baari, vol. 10, p. 52, Ibn Hazm claimed that there is a break between Al-Bukhaari and the narrator, Sadaqah bin Khaalid. Whatever the case, both claims will be shown to be unfounded. (*50)For details, refer to vol. 10, p. 52 of the Salafi edition, Cairo. (*51)This is the short title of Al-Bukaari's collection, and it means, "The Authentic Compilation." It is most deserving of this title as it is the most authentic book after the Quraan. (*52)See Fathul Baari, vol. 5, pp. 17-22, for details. (*53)Such as Al-Bukaari's history, At-Taareekh Al-Kabeer, Ibn Hibbaan's Mawaarid Adh-Dhamaan and At-Tabaraani's Al-Mu'jam Al-Kabeer. (*54)i.e whether the companion's name (rather his kunyah, signifying the appellation, "father of so and so") was Abu Maalik or Abu 'Aamir. (*55)That is from both of the companions, Abu Maalik and Abu 'Aamir. Thus, the question regarding the diference of the name is no longer an issue. (*56)Taghleequt Ta'leeq, vol. 5, p. 22. (*57)This book has been translated into English by various publishers under the title "The Lawful and the Prohibited in Islam (Al-Hilal Wal Haram Fil Islam)" by Yusuf Al-Qaradwi. (*58)The terminology "fuqahaa of hadith" used by Al-Qardaawi appears to reveal his unfamiliarity with proper designation of the various types of scholars of Islam according to their particular branch of Islamic science. Fuqahaa is a term applied to jusisprudents who study the legal issues derived from the Shariah and who arrive at rulings in regard to them. Nowhere, to my knowledge, has the term fuqahaaul hadith been used in hadith criticism. The specialists in the area of criticism, verification and assesment of hadith literature are termed ashaabul hadith (those who relate and apply the hadith) or nuqqaadul hadith (critical assessors of hadith) or merely al-muhaddithoon (narrators of hadith).