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SUNAN ABU DAWUD BANGLA PDF

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Abu Dawud Book 01 - Purification · Download · Abu Dawud Book 02 - Prayer · Download · Abu Dawud Book 03 - Zakat · Download · Abu Dawud Book 04 - The . bangla hadith abu daud. Click copy and bookmark remove share Facebook. Read more. Collapse. Reviews. Review Policy. 59 total. 5. 4. 3. 2. 1. Shahadat. Imam Abu Dawud He compiled twenty-one books related to Hadith and preferred those ahadith which were supported by the practical example of the.


Sunan Abu Dawud Bangla Pdf

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ABU DAUD (1ST PART) WITH INTERACTIVE LINK MB) Indeed the Book of the Sunan by the noble Imam Abu Dawud, Suleiman bin Ash`ath. Language: Arabic – English | Format: PDF | Volumes: 5 | Size: MB The numbering system used by Abu-Dawud is consecutive and. Sunan. Abu Dawud. Compiled by;. ImâmHâfiz Abu Dawud. Sulaiman bin Ash'ath. [yçIume {]. From Hadith no. 01 to Ahãdith edited & referenced by.

We seek refuge in Allah from the evil of our souls, and from the evil of our actions. Whosoever Allah guides, there is none to lead him astray, and whosoever Allah leads astray, there is none to guide him. Bilal Philips has managed in this text to simplify this topic and to make it quite relevant to our times by addressing some of the most challenging questions raised by those who question the validity of hadeeth literature in general.

The authentic Sunnah is contained within the vast body of Hadith literature. A hadith pl. A text may seem to be logical and reasonable but it needs an authentic isnad with reliable reporters to be acceptable; Abdullah bin Al-Mubarak d.

In this treatise Shaykh Abdul Ghaffar Hassan deals with the topic of the compilation of hadeeth. An important theme that runs through the book is strictly practising the outward observances of Islamic injunctions.

A great upholder of the sacred law, Ali Hujwiri expalins clearly that no God-seeker — not even one who attains the supreme degree of spiritual advancement — is above the commands of the Qur'an and Sunna. A true Sufi is, in the eyes of Ali Hujwiri, only the one who has held fast to the embrace of the Holy Prophet, and has observed the outward forms of devotion which are incumbent on every Muslim; he must follow the path of the inner spiritual truth of mysticism and Sharia Law; they should not be separated from each other.

Their mutual relation may be compared to that of body and spirit: when the spirit departs from the body, the living body becomes a corpse, and the spirit vanishes like wind. The Moslem profession of faith includes both: the words, 'There is no God but Allah,' are the Truth, and the words, 'Mohammed is the Apostle of Allah,' are the Law; anyone who denies the Truth is an infidel, and any one who rejects the Law is a heretic.

The authenticity of the book appeals equally to spiritualists and formalists; its material comes from the primary sources of Islamic law. Hundreds of Qur'anic verses plus traditions elevate the rank of the book.

What the Qur'an preaches and the Prophet experiences, an aspirant to Sufism puts into practice. R A Nicholson, an eminent English Orientalist, writes in the preface of Kashf-ul-Mahjub, which he rendered into English: "It … has the merit … of bringing us into immediate touch with the author himself, his views, experiences, and adventures, while incidentally it throws light on the manners of dervishes in various parts of the Moslem world.

His exposition of the Sufi doctrine and practice is distinguished not only by wide learning and firsthand knowledge but also by the strongly personal character impressed on everything he writes. The book has been recommended by scholars and sufi masters as a guide for developing positive personality traits.

Awliya Allah have paid homage to the book in different words: it a guide for the novice and beacon light for master-sailors; comprehensive advice; a unique book and a perfect guide; instrumental to the discovery of a perfect guide. On certain issues the author quotes earlier authors and analysizes their ideas before giving his own opinion.

His commentary on such occasions shows us the depth of knowledge with which the Lord blessed him. Many moral lessons of mysticism are illustrated by examples from the writer's own experience on the path of enlightenment. Also, in order to illustrate his point, at times he relates stories of contemporary and past sufi masters. Some moral and faith-inspiring stories and states are quoted below from Kashf-ul-Mahjub. We must allow the venerable mystic to speak directly to the reader, to instruct.

That is a reminder an - - advice for the mindful those who accept advice ". I f Allah has covered one's sin, it is better that they cover it and repent sincerely with temorse to Allah. I t was narrated from AbU Hurairah that the Prophet said: Then if she does it again a fourth time, let him flog her and sell her for a rope or a rope of hair. This Hadith was narrated as no. Each time he said: ANU mamah bin Sahl bin Hunaif narrated that one of the Companions of the M essenger of Allah , among the Ansr, told him, that a man among them fell sick, and wasted away, until he was little more than skin and bones.

The slave woman of one of them entered upon him, and he was cheered by the sight of her, and had intercourse with her. When some men of his people entered upon him to visit him, he told them about that, and said: I f we bring him to you his bones will disintegrate.

He is no more than skin and bones. Sahih - AV: I t was narrated from I sr'I l: I came to him and he said: Carry out the Ijadd punishment on those whom your right hands possess. Regarding The jjj. I t was narrated that 'Aishah - said: This Hadith a narration: I 3i 2 "The woman was Hamnah bint - - Jahsh. Punishment for slander is eighty lashes. See the details that Allah has explained in Srat An-Nr I t was narrated from 'I krimah, from I bn 'Abbas that the Prophet did not prescribe any specific Ijadd punishment for drinking Khamr.

I bn 'Abbs said: He was brought to the Prophet jeT,, but when he was opposite the house of Al-'Abbas, he got away and entered upon A]- 'Abbas and he grabbed hold of him.

The Prophet was told about that, and he smiled, and said: This is one of the reports that were narrated only by the people of Al-M adinah, the: LJL a JU "Beat said: J U and some with our garments. When it was over, some of the people said: J Companions: And at the end he said: L JJL "R ather say: It was narrated from Anas bin M lik that the Prophet flogged people for drinking, with palm branches and shoes, and Abu Bakr gave forty lashes. When 'U mar was the Khalifah, he called the people and said: Shu'bah narrated from Qatadah from Anas that the Prophet gave about forty blows with two palm branches.

One of them bore witness that he saw him drinking it, meaning, Khamr, and the other bore witness that he saw him vomiting it. EU Li LL: L LJ J4 l vomited it unless he drank it.

J JL said: Let the one who is enjoying - - - - the position of authority also bear 4 - t 4 J Ui its burdens. The Prophet gave forty - lashes' - I think he said: Both are Sunnah, but this is dearer to me. There is another chain from Hudain bin A1-M undhir, from 'All, who said: Wd iiiiiacu Lilal. M u'awiyah bin ANSufyn said: V - - - - 'I f they drink Khamr flog them, JU: Ji 3 1i then if they drink it again flog ' them, then if they drink it again flog them, then if they drink it jii-U again execute them.

He ' Y said: I n the Hadith of AbU 'Ghutaif it also mentions it the - - ft - ft -. Y 1 "-'; 7, -'- I t was narrated from Qabisah: Jl LL "Whoever said: Sahih Sufyan one of the narrators said: L - "Az-Zuhri narrated this Hadith - - Li. He said to them: Hadith as a gift from me to the people of A1-'I raq.

I t was narrated that 'All said: I t is as if -- - I can see the M essenger of Allah now, in the camp seeking the - - - camping-place of Khlid bin Al- U. While he was like that, a: J man who had drunk Khamr was brought to him, and he said to thef -i ' iUJ. The Book Of Legal Punishments 93 people: Then the M essenger of Allah took some dust from the ground and threw it L j ii L in his face.

Hasan - -: After the M essenger of Allah died, AbU Bakr gave forty lashes for drinking, then 'U mar gave forty lashes at the beginning of his Khilafah, then he gave eighty lashes at the end of his Khilafah.

Then 'U thman gave both punishments, eighty and forty, then M u'awiyah fixed the Jjadd punishment at eighty. There is another chain from 'Abdur-R ahmn bin Azhar, who said: A drinker was brought to him, and he ordered them to beat him with whatever they had in their hands. Some beat him with whips, some with sticks, and some with their shoes, and the M essenger of Allah threw dust in his face. When AbU Bakr was Khalifah, a drinker was brought to him, and he asked them how the Prophet had beaten the one whom he beat, and they counted it as forty lashes.

So Abu Bakr gave forty lashes. When 'U mar was Khalifah, Khlid bin Al- Walid wrote to him, and told him that the people had begun to drink a great deal, and they thought little of the Ijadd punishment. So he asked them, and they agreed that he should be given eighty lashes.

I t was narrated that Hakim bin Hizm said: JU jg Chapter Ta'zir Punishments Ta 'ziTr refers to punishments given for crimes not specified by revealed legal punishments.

There is another chain I.. I t was narrated from AM Hurairah that the Prophet said: Sahih Jt t 41 1Ao: A Life For A Life I f a man from Quraizah killed a man from An-Nadir, he would be killed in return, but if a man from An-Nadir killed a man from Quraizah, one hundred Wasqs of dates would be paid as Diyah.

When the Prophet was sent, a man from An-Nadir killed a man from Quraizah, and they said: Justice means a life for a life. Then the Verse "D o they then seek the judgment of the days of I gnorance?

Quraizah and An-Nadir both descended from A1-M'idah 5: L5 Li jLi ki. LS Chapter 2. I t was narrated that AbU R imthah said: Either he may retaliate, or Al-An'am 6: J it Jr4: If he seeks a fourth option, then stop him, and whoever have a painful punishment.

L LiiI Li.

Sunan Abu Dawud 1st Part ( Allama Albani Academy) PDF

I t was narrated that Anas bin M lik said: JU - tVAV: A man was killed - -. He handed him over to the heir of the victim, and the killer said: JU iI JLa him. So he let him go. Li had been tied with a rope, and he - went out dragging his rope, so he: C W'il bin Hujr: I was with -: J Ji the Prophet , when a man who had killed someone was brought, I iL: JU - with a rope around his neck.

He -, J called the heir of the victim, and said "Will you pardon? JLai J,,. Ji "Yes. J pardon? Ji ii: J him? J bear his own sin, and the sin of his companion the one whom he killed. CJ Comments: I f there is fear of the offender running away, then it is allowed to detain him. I f the murderer is killed due to legal retaliation, it is hoped that him submitting to the penalty will also count as his atonement.

I n the case of blood money or pardon, Allah will judge him as He wills. I t was narrated from Jmi' bin M atar, he said: The Book Of Ad-Diyt chain and its meaning similar to no. Sahih otV. LJi eI. LJi Jl l i. I t was narrated from Simk, from 'Alqamah bin W'il, that his father said: This case falls under the category of a murder that was not intentional, but was also not a mere accident. For more details, see chapter The Book Of Ad-Diyat I t was narrated that AbU U mmah bin Sahi said: I n the house there was an entrance, where whoever entered it, he could hear the words of those who were in Al- Balt.

I heard the M essenger of Allah say: Kufr after accepting I slam, Zina after getting married, or murder. LJ, oA: I t was narrated from: Their voices became loud and the dispute and noise increased. He was carrying a weapon, and had a shield made of skin in his hand. The Book Of Ad-Diyat 1 04 il except sheep that came to drink and the first of them was shot and the last of them ran away. They continued to plead - - - for him until he was released, then. I u L J he sat before the M essenger of!

Ask Sl Allah for forgiveness for me, 0 4 jjj - M essenger of Allah.

The Book Of Ad-Diyat ' AbU Shuraih Al-Ka'bi said: But if anyone is killed after this, his: J,i family will have two choices: They - - - -- - -- -- may either accept the Diyah or kill the killer.

ANHurairah said: A - to 0 M akkah was conquered, the - L5 U i. M essenger of Allah i j stood up - - - - and said: M essenger of Allah, write it for me. JLaiL I: The Book Of A d-Diyat 1 I t was narrated from 'Amr bin Shu'aib from his father, from his grandfather that the Prophet if L5Y: A M uslim cannot be killed in retaliation for a disbeliever.

See chapter Chapter 5.

Accepting the blood money, and later on killing the murderer or any of his relatives is pure murder. The Book Of Ad-Diyt ifl. I t was narrated from Anas L L. She was brought - - - - - - - - to the M essenger of Allah , and ll 4A J ii: I wanted to kill you. I ,JU i: J "Should we not kill her? L LiJ JI Da'iJ Abu D awud said: I t was narrated from I bn Shihab, he said: The M essenger of Allah took the leg and ate, along with some of his Companions, then the M essenger of Allah said to them: But some of his Companions who had eaten from that sheep died.

The M essenger of Allah was treated with cupping on the upper part of his back because of what he had eaten of that sheep.

He was treated by AbU Hind, who was the freed slave of Banu Bayadah, who were among the Ansr, he used a horn and a knife for the cupping. He sent word to the Jewish woman asking: Hasan Comments: This was a miracle of the Prophet , that a piece of roasted meat informed him about this poison.

Jt -- r: See also Saih M uslim no. I t was narrated from 'Abdur- R azzaq: I cannot think of anything that caused my son's illness except the poisoned sheep that he ate with you at Khaibar. Sometimes 'Abdur-R azzaq narrated this Ijadith as a Mursal report from t: And both are correct in our view.

U - Ka'b bin M lik, from his mother, U mm M ubashshir. M ubashshir who entered upon the. Hadith of Jbir. JU i J4JI 3 1 3 ti asking: L9 iI like that of Jbir no. On Him? JS, l, 0 i LS I t was narrated from M u'dh: Ji - bin Hishm: J 'Whoever castrates his slave, we 3 i S will castrate him.

According to some scholars both these narrations are weak. According to authentic narrations, the master is not to be killed in retaliation in such cases. According to the scholars who consider these narrations to be Ijasan, it indicates a strong warning, but not that the master is to be punished. There is also a view that these narrations are abrogated. See 'Awn Al-Ma 'bud. I t was narrated from Hishm,: JL subjected to retaliation in return for aslave. V I I I t was narrated from 'Amr bin Shu'aib from his father, from -- -.

J c his, 0 M essenger of Allah! What is the! JU matter with you? JU his master, and he got jealous and j i L.

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LJ cut off his penis. The - - - M essenger of Allah said: The name of the one who was set free was R awh bin D inar. The one who cut '- - - off his penis was Zinb'. I f a master is cruel to his slave and amputates some of his limbs, the slave will get his freedom automatically.

The master will not bear the punishment of retaliation. Al-Qasamah His brother 'Abdur-R ahman bin Sahl, and his two cousins Huwayyisah and M uiayyiah came to the Prophet 'Ab4ur-R abman spoke about his brother, and he was the youngest of them, so the M essenger of Allah said: Sahl said: Sahih -- - - L Abu D awud said: JL; Diyah for your companion" - "or - your slain one?

Al-Qasamah is derived from Qasam oath and it means taking oaths in repetition. Here, it refers to the cases wherein a person is killed, and there are no witnesses. Then fifty persons from the claimant tribe will swear about the suspect or suspects that they are the murderers. I f the claimants take an oath, the respondent will pay the blood money. I f the claimant tribe does not take an oath, the defendant will swear that they are not the killers and they are not aware of the killer, so they will be free of blame, and they will not have to pay the blood money.

I t will be paid from the public treasury. I f the defendant tribe does not swear, they will have to present the murderer or pay the blood money. He went to the Jews and said: M uliayyiah started to speak, as he was the one who had been in Khaibar, but the M essenger of Allah said: For making judgments in crimes, non-M uslims may be asked to swear in the Name of Allah provided the M uslim defendant or accused agrees to that.

There are penalties in I slam for such cases, whether the case involves M uslims or non-M uslims. I f it is not known who the murderer is, then the blood money is paid from the public treasury. I t was narrated from Sa'eed bin 'U baid At-T'! They said to those among whom they found him: Sahih H 1AA: I t was narrated that R afi' bin Khadij said: His heirs went to the that, and he said: JG witnesses who will testify to the murder of your companion?

JU i i one among the M uslims was there, -'-' and they are Jews who sometimes - dare to do worse than this. U L' said: I t was narrated that 'Abdur- R ahman bin Bujaid said: Sulaiman bin Yasr, from some of 5: Y them -: Then he - , -- - said to the Anr: Retaliation On The Killer I t was narrated from Qatadah, from Anas, that a girl was found whose head had been crushed between two rocks.

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I t was said to her: Was it so-and-so? Was it so-and- so? The Jew was caught, and he admitted it, so the Prophet ordered that his head be crushed with a rock. Sahih I JI Li,- - Li: He was caught, and brought to the Prophet , and he ordered that he be stoned to death, so he was stoned to death.

Sahih AbU D wud said: I bn Juraij reported a similar narration from AyyU b. L frLJ -Ji. M eaning, he was killed by the same means that he had killed the girl.

Sunan Abu Dawud Vol. 5 -

I t was narrated from Hisham bin Zaid, from his grandfather, Anas, that a girl was wearing some silver ornaments, and a Jew crushed her head with a rock. The M essenger of Allah entered upon her while she was still breathing, and said to her: D id so-and-so kill you? So the M essenger of Allah ordered that he be killed between two rocks.

Laiit L Chapter I t was narrated that Qais bin 4: J LJJ a document. See nos. I t was narrated from 'Amr: L 3. I f there are not four witnesses, and the woman denies the allegation, then there will be no punishment of stoning to death, but the process of Lian as preceded, see no. I njury Caused - 'sr. I t was narrated from 'Aisbah t.

AbU Jahm struck him, and wounded him in the head. They came to the Prophet and said: I o M essenger of Allah! J La Prophet said: Lai such and such.

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JU i LS L such and such," and they accepted. JI U 5L afternoon and tell them of your acceptance. JU i "Yes. JU i "No. Then he called them, and increased the amount, and said: M eaning that those authorized by the leader are also accountable for harms they cause.

I t was narrated from Hammm, from Qatadah, from Arias, that a girl was found with her head crushed between two rocks. The Jew was caught, and he admitted it, and the Prophet ordered that his head be crushed with a rock.

Sahih Chapter The M essenger of - - - - Allah said to him: Ji l disciplinary punishment on one of - - - those who are under his authority, '-' ' will you take retaliation against 'J!

Ji 'L him? I saw the M essenger of Allah take - - retaliation on himself. Jl I 4 7 Jj Chapter I t was narrated from 'Aishah, that the Prophet said: M eaning, the pardon of a woman is acceptable if she is one of the heirs.

And it was conveyed to me from AbU 'U baid, 1' who said: C jLJl - Chapter I t was narrated from Hammd and Sufyan, and this is his version, from Tawus, who said: And whoever is killed deliberately, then it is retaliation. Whoever tries to prevent that retaliation , then upon him is the curse and wrath of Allah, and no Saif nor 'Adi will be accepted from him. The Book Of Ad-Diyt Sahth ii. JI JL J: The Amount Of The Diyah I t was narrated from Sulaiman bin M asi, from 'Amr bin Shu'aib, from his father, from his grandfather, that the M essenger of Allah ruled that if a person was killed accidentally, his Diyah was one hundred camels: I t was narrated from Husain - Al-M u'allim, from 'Amr bin Shu'aib, from his father, that his grandfather said: The value of the -, Diyah at the time of the M essenger c of Allah was eight hundred ji L L -'U-- D inars, D inars, or eight thousand D irhams, - - -- - - - and the Diyah for the people of the L 1 3 L See the author's discussion after number and the glossary for the explanation of these terms.

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He stood up and delivered a speech, and said: I t was narrated from M uhammad bin I saq, from 'Ata' bin Abi R abh, that the M essenger of Allah ruled that the Diyah for those who owned camels should be one hundred camels; for those who owned cattle, two hundred cows; for those who owned sheep, two thousand sheep; for those who owned Ijullah, two hundred Hullahs; and for those who owned wheat, something that M uhammad did not remember.

I t was narrated from M uhammad bin I shaq, who said: A termused to describe a set of an upper and lower garment made of the same material. M essenger of Allah ; ruled JG L for those who own food,"i- - - - - - - something that I do not remember. I t was narrated that 'Abdullh bin M as'U d said: I J,L JI 3: And this is - - - - the saying of 'Abdullh.

Da'if 3 J 3j J. LJL, rA1: J-J I t was narrated from L. W, Chapter He said the Takbir three times, then he said: He has fulfilled His promise, granted victory to His slave, and defeated the confederates alone. Sahih That is, he heard this fromM usad-dad and Sulaiman bin Harb, and the wording up to this point is that of M usad-dad.

Sahih L AbU D dwud said: L LJI I t was narrated from I bn Abl: Thirty- three 1-Iiqqah, thirty-three Jadh'ah and thirty-four she-Thani yah up to Bazil 'Am, all of which should be Khalifah. J 3Li.. I t was narrated from t1,- - toor 'Alqamah and Al-Aswad: LJ I t was narrated from Ab.

P JP that is not usually used for killing: Forty pregnant Jadh'ah, thirty i'i: I t was narrated from Sa'eed bin AI -M usayyab, from Zaid bin - -- - Thabit, concerning killing deliberately with something that is not usually used for killing - and ' Y he mentioned a similar report as L14U. AbU 'U baid12' 41 J and others said: Iiqq, - - - - - See the glossary and the chapters on Zakat since some of these terms are also used for other than camels, but will be defined differently in the case of livestock other than camels.

When it enters its fifth year it is a Jadha' or Jadh'ah. When it enters its sixth year and sheds its front teeth, then it is a Thaniyy or Thani yah. When it enters its seventh year, it is a Raba' or Raba'iyyah. When it enters its eighth year, and sheds the teeth that come between the front teeth and the eyeteeth, then it is a Sadis or Sadas.

When it enters its ninth year, and its eyeteeth appear, it is a Bzil. When it enters its tenth year, it is called Mukhlif, then it has no particular name, rather it is called Bdzil 'Am or Bdzil 'Amain, or Mukhlif 'Am or Mukhlif 'Amain and so on. AbU Htim and Al-Asma'i said: Diyah For Lost Limbs Ten camels for each.Sahih H 1AA: Riyadh Olaya branch: Hadith Mursal a tradition in which a companion is omitted and a successor narrates directly from the Prophet SAW has also been a matter of discussion among the traditionists.

There was a man there in 14i J J J: He wrote in his letter to the people of Makkah: Illustrating the rules of companionship, he gave the following anecdote. They are given this name because they will be strange during the Last Days, due to their adherence to the Sunnah and to the Way of the First Muslims, the Salaf As-Salih. JL - L Jl Playing With D olls Then fifty persons from the claimant tribe will swear about the suspect or suspects that they are the murderers.