Ab al-Qsim Sulaymn ibn Amad ibn Ayyb ibn Muayyir al-Lakhm al-Shm al-abarn (Arabic:            ) (AH 260/c. 874 CE - AH 360/971 CE)[1] was a Sunni scholar and jurist known for the extensive volumes of hadith that he published.

The book contains almost 9500 hadiths according to Maktaba Shamila.[2] It is one of the major book of Hadith written by Imam Tabarani beside his other books. The book contains Sahih (authentic), Da'if (weak) and Maud'o (fabricated) narrations.[3]

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Moajamul Kabeer Tibrani PDF with translations in different languages is available on this portal. Read the hadith book along with the free PDF download option. You can also read this PDF in your browser without any hassle. This page is created to help people who are searching for Moajamul Kabeer Tibrani PDF translations.

Indeed the Messenger of Allaah (sallallaahu alayhi wasallam) has cursed the one who takes a grave as a place of worship.[Seyar Ailaam an-Nubala 16/264]5. Imam at-Tabarani wrote Kitab ad-Dua in which he mentioned the supplications of the Prophet peace be upon him, the book has 345 chapters and 2251 ahadith.

The great Imam of Hadith, at Tabarani, author of the Ma'ajim (Mu'jam as-Saghir, al-Wasit, al-Kabir), wrote this collection entitled ad-Du'a, which gathers 1231 hadith dealing with invocations, classified in more than 300 chapters.

At first glance the subject of the lawful and the prohibited may seem easy to write about, but it is, in fact, extremely difficult. No previous author, either early or modern, has compiled a book dealing specifically with this topic. The student will find material pertaining to this subject scattered throughout various chapters in books on Islamic jurisprudence (fiqh), and between the lines in the commentaries on the Qur'an and in books of the Prophet's ahadith.

The first asl (Asl, plural usual, denotes origin, source, foundation, basis, fundamental or principle. (Trans., or principle, established by Islam is that the things which Allah has created and the benefits derived from them are essentially for man's use, and hence are permissible. Nothing is haram except what is prohibited by a sound and explicit nas (Nas denotes either a verse of the Qur'an or a clear, authentic, and explicit sunnah (practice or saying) of Prophet Muhammad. These are the two main sources of Islamic law, i.e., its Shari'ah. (Trans. from the Law-Giver, Allah Subhanahu wa Ta'ala. If the nas is not sound, as for example in the case of a weak hadith, or if it is not explicit in stating the prohibition, the original principle of permissibility applies.

This is why Ahmad (bin Hanbal) and other jurists, who base their judgements on ahadith, (Plural of hadith. (Trans. say: In relation to acts of worship, the principle is limitation (tawqeef); that is to say, nothing can be legislated in this regard except what Allah Himself has legislated. To do otherwise is to incur the risk of being included in the meaning of the ayah:

This principle is also supported by what is reported in a sound hadith by the Prophet's Companion, Jabir bin 'Abdullah. He said, "We used to practice 'azl (coitus interrupts, or withdrawal before ejaculation during intercourse) during the period when the Qur'an was being revealed. If the practice were to have been prohibited, the Qur'an would have prohibited it." He therefore concluded that if the divine revelation was silent about something, it was permissible and people were free to practice it. Assuredly the Prophet's Companions (may Allah be pleased with them) had a perfect understanding of the Shari'ah. Accordingly, this great principle that no worship can be legislated except 15/305The Lawful and the Prohibited in Islamby the command of Allah, and no practice can be prohibited except by His prohibition -is firmly established.

From these explicit verses of the Qur'an and from clear ahadith of the Prophet (peace be on him), the jurists of Islam grasped with certainty that it is Allah Subhanahu wa Ta'ala alone Who has the right to make lawful or to prohibit a matter, either through His Book or through the tongue of His Messenger (peace be on him). The jurists' task does not go beyond explaining what Allah has decreed to be halal or haram "when He has explained to you in detail what He has made haram for you." (6:119) It is definitely not their task to decide what is to be allowed and what is to be prohibited to human beings. Thus the great jurists, in spite of their scholarship and ability of ijtihad (deduction from analogy), shied away from pronouncing judgements concerning matters of halal and haram, passing the problem from one to the other out of fear of committing the error of declaring halal what is actually haram and vice-versa.

The straightness of his Message consists of belief in tawheed (the unity of Allah) and its ease in practice and legislation, in contrast to shirk (Ascribing partners, or associating others, with Allah. (Trans. and to the prohibiting of good things of this life. The Prophet (peace be on him) has mentioned all this in a hadith qudsi (A hadith in which the Prophet (peace be on him) refers a saying to Allah, the Prophet himself being merely the narrator. Unlike the Qur'an, one cannot say of a hadith quasi that "Allah said it." In the case of a hadith quasi, the meaning is from Allah but the words are the Prophet's, transmitted to him either through a vision or revelation. (Trans., reporting the saying of Allah Ta'ala:

308. The author says: "This was reported by 'Abdullah bin Battah on good authority, and al-Tirmidhi classifies a similar hadith as sahih.") This is a reference to the fact that Allah had prohibited the Jews to hunt on the Sabbath (Saturday). To get around this prohibition, they would dig ditches on Friday so that the fish would fall into them on Saturday, to be caught on Sunday. Those who resort to rationalizations and excuses to justify their actions consider such practices to be permissible, but the jurists of Islam consider them haram, since Allah's purpose was to prevent them from hunting on the Sabbath, whether by direct or indirect means.

Calling a haram thing by a name other than its own or changing its form while retaining its essence is a devious tactic, since obviously a change of name or of form is of no consequence as long as the thing and its essence remain unchanged. Thus, when some people invent new terms in order to deal in usury or to consume alcohol, the sin of dealing in usury and drinking remains. As we read in the collections of ahadith,

Anyone who desires what is permissible from the world, keeping himself away from sins, working for the sake of his family, and taking care of his neighbor, will meet his Lord with a face shining like the full moon. (The text of the hadith was narrated by al-Tabarani. )

By the same token, locusts are exempted from the category of "dead animals." The Prophet (peace be on him) gave permission to eat dead locusts, as the question of slaughtering them does not arise. Said Ibn Abu Awfa, "We went with the Prophet (peace be on him) on seven expeditions, and we ate locusts with him." (Reported by all the authentic collections of ahadith excepting that of Ibn Majah.)

The application of these latter ahadith is quite general, including the skin of the dog or the pig. This was the opinion of the jurists of the Zahiri school, of Abu Yusuf, the pupil of Abu Hanifah, and of al-Shawkani. Sawdah, the wife of the Prophet (peace be on him), said

Concerning the question of whether some of the prohibited food substances can be used as medicine, there is a difference of opinion among jurists. Some do not consider medicine to belong in the category of a compelling necessity like food, and in support of their position they cite the hadith:

Others consider the need for medicine equal to that of food, as both are necessary for preserving life. In support of their position that prohibited food substances may be used as medicine, they argue that the Prophet (peace be on him) allowed 'Abd al-Rahman bin 'Awf and al-Zubair bin al-'Awwam to wear silk because they were suffering from scabies. (The text of this hadith is quoted in the subsection of this book entitled "Clothing and Ornaments.")

45/305The Lawful and the Prohibited in IslamFoul things are those which, although some individuals may like them, people generally find detestable. As an instance of this, on the day of the confrontation of Khaibar, the Prophet (peace be on him) forbade the eating of the flesh of domesticated donkeys. (Reported by al-Bukhari. Concerning this hadith, it is said that the prohibition of eating donkeys was temporary and was due to an emergency, as donkeys were needed for riding. This is similar to a situation in which, due to a shortage of meat, a government may prohibit the slaughtering of young animals so they may grow bigger or the hunting of deer in a particular season, etc.)

Another example of the same thing is provided by a hadith narrated by both al-Bukhari and Muslim, which states that the Prophet (peace be on him) "forbade the eating of any wild animals with a canine tooth and of any bird with talons." "Wild animals" denotes those which prey on others and devour them by tearing them apart, e.g., the lion, leopard, wolf, and the like; birds with talons such as the hawk, eagle, falcon, etc., do the same.

4. The name of Allah should be mentioned while slaughtering the animal. (The correct manner of mentioning the name of Allah at slaughtering is, "Bismillah Allahu akbar" (in the name of God, God is the most great). On this occasion the words al-Rahman al-Raheem (the Compassionate, the Merciful) do not follow Bismillah as they ordinarily do, since slaughtering is not an act of mercy. (Trans. This is clear from Qur'anic texts and ahadith. Allah Ta'ala says: Then eat of that over which the name of Allah has been mentioned, if you believe in His signs. (6:118) be457b7860

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