[Retapleapse]

assalaamu alaikum W R W B

could knowledgeable members kindly enlighten me regarding the book "FIqhus Sunnah"
also some background regarding the author. is he salafi etc. is the book supposed to be according to any one of the 4 madhabs.

pls excuse my ignorance.

jazakumullah

[bMc8F9ZI]

Wa'alaikumsalam warahmatullahi wabarakatuh.

Do you mean Fiqh-us Sunnah by Sheikh Sayyid Sabiq?

Sheikh Sayyid Sabiq born in Egypt in 1915 and died in 2000 AD. He was one of al-Azhar scholar who completed his studies at the faculty of Shariah.

He started writing through several magazines including the weekly magazine of al-Ikhwan al-Muslimin movement. In this magazine, he wrote articles about the jurisprudence Thaharah concise. In his presentation based on the books of fiqh hadeeth which focuses on legal issues such as the Subulussalam by ash-San'ani, Sharah Bulughul Maram by Ibn Hajar, and Nailul Awthar by Ash-Syaukani.

The first chapters of Fiqh-us Sunnah issued in the 40s and in its muqaddimah, al-Ikhwan al Muslimin leader, Sheikh Hassan al-Banna, gave his foreword. Initially, the Fiqh-us Sunnah was a guide book of al Ikhwan al Muslimun cadre only. However, until now the book is printed and read a lot of people around the world.

Sheikh Sayyid Sabiq born in 1915. In 1948, he together al-Ikhwan al-Moslimin fought in Palestine against the Israeli occupation. As a result, he was imprisoned in the basement in the year 1949-1950.

Since active in the al-Ikhwan al Muslimin movement, he had been a confidant of Hasan al-Banna, Mursyidul 'Am al-Ikhwan al-Muslimin.

In 1951, he started working at the Egyptian Ministry of Awqaf. He was promoted to Vice Ministry of Awqaf of Egypt. In 1964, he moved to Yemen and later in Saudi Arabia to become a teacher in Da'wah and Ushuluddin, Umm Al-Qura University for over 20 years. One of his students who is now a well known scholar, Dr. Sheikh Yusuf Qaradawi.

[irridgita]

I have it in my library. You can download for free. Basically on every issue he considers all 4 schools of thought. I like the book, it's very readable!

[Oppofeescom]

jazakumullah for the responses

a few more questions

at what stage of acquiring religious knowledge would this book be useful.

the thing is, insha Allah after Ramadhan i hope to start learning fiqh (as per shafii madhab) in a systematic manner so as to cover the basic matters that an ordinary muslim should essentially know. my ustadh casually mentioned that we can use this book. i have briefly had a glimpse at it from what is available on the net. however, i feel that such a book comparing all 4 madhahib and also containing daleel from hadees shareef is not what i need at this stage. i feel more comfortable with the style of "Beheshthi Zewar" of Moulana Thanvi where the rules to be know (fardh, sunnah, makrooh etc.) are clearly mentioned along with day-to-day masaail related to each topic.

it is not that i am a total beginner, but i have never learnt fiqh in a systematic manner before. my ustadh is open to suggestions.
some input would be appreciated.

jazakumullah

[appabessy]

Question:
I am sure you are aware of the growing prevalence in the West of Sayyid Saabiq's Fiqh-us-Sunnah, as a fiqh manual for the shebab who rely upon it. What is your opinion of this book, and what it contains? Those who I have seen with it, seek to find the majority ruling on each case by this book and follow it. Is this permissible, or recommended?
Answer:

Walaikum assalam,

The scholars tell us that though a good effort in some ways, Fiqh al-Sunnah is not a reliable manual of fiqh.

It has a lot of errors in transmitting the positions of each school;

It often leaves out key conditions of an imam or school's opinion;

It often presents an opinion in a confusing way, which can lead to serious misunderstanding;

It can lead to talfiq: joining between the positions of the imams in one particular action in a way that no one imam would consider valid. This is invalid by scholarly consensus (as transmitted by Ibn Hajar, Ibn Abidin, and others), except in very exceptional circumstances.

Faraz Rabbani.

[eskimosik]

Question:
I am sure you are aware of the growing prevalence in the West of Sayyid Saabiq's Fiqh-us-Sunnah, as a fiqh manual for the shebab who rely upon it. What is your opinion of this book, and what it contains? Those who I have seen with it, seek to find the majority ruling on each case by this book and follow it. Is this permissible, or recommended?
Answer:

Walaikum assalam,

The scholars tell us that though a good effort in some ways, Fiqh al-Sunnah is not a reliable manual of fiqh.

It has a lot of errors in transmitting the positions of each school;

It often leaves out key conditions of an imam or school's opinion;

It often presents an opinion in a confusing way, which can lead to serious misunderstanding;

It can lead to talfiq: joining between the positions of the imams in one particular action in a way that no one imam would consider valid. This is invalid by scholarly consensus (as transmitted by Ibn Hajar, Ibn Abidin, and others), except in very exceptional circumstances.

Faraz Rabbani.

jazakallah

[SawbasyWrab]

Muhtaram
As-Salāmu ‘Alaykum Wa Rahmatullāhi Wa Barakātuh
We acknowledge receipt of your query (12/04/07) as regards the book review of a Kitaab called ‘Fiqhus Sunnah’. Our response follows:
In an era where blind following of ones intellect has become a religion we applaud you for consulting the Ulama as regards this and other masaa’il.

Sayyid Saabiq in the preface to his book, outlining his purpose writes:
"و يفتح للناس باب الفهم عن الله و رسوله, و يجمعهم على الكتاب و السنة, و يقضي على الخلاف و بدعة تعصب المذاهب كما يقضي على الخرافة القائلة : بأن باب الاجتهاد قد سدّ"
“To open for the masses the door of understanding from Allah and His Rasool, to unite them on the Kitaab and Sunnah (Quraan and Hadith) and to put an end to differences and the Bid’at of holding firmly to the mazhabs and similarly putting an end to the superstition/myth that the door of ‘Ijtihaad’ has been closed”.
The above excerpt may seem harmless or even good but if analysed the dubious nature of this statement becomes apparent. From this very statement it is gauged that Sayyid Saabiq differed greatly with our Ulama. In fact it could be said that Sayyid Saabiq’s mission is to destroy what our Ulama sacrificed their lives to uphold. We will not separately analyse this statement but its deceiving nature will be explained in the following paragraph.

One of our great Ulama, of Syrian origin presently residing in Al-Madeena-tul-Munawwarah, Al Faqeeh, Al Muhaddith Maulana Muhammad Awwāmah أطال الله بقائه remarkably places this book (and the likes thereof) in perspective by merely analysing the title ‘Fiqhus Sunnah’.
An English summary of what Sheikh has written in Arabic follows:
“A major error which has become common, (without any attention being given towards it so that it may be corrected): Abuse of the title ‘Fiqhus Sunnah’ or ‘Fiqhus Sunnati wal Kitāb’ by some laymen who present their own “Fiqh” and “knowledge” to the masses. “Fiqh” literally means to understand. So whose Fiqh (understanding) are these people really presenting? It is the ‘Fiqh’ of laymen with negligible status in the field of Ilm, but they try to elevate this base ‘Fiqh’ by attributing it to ‘As-Sunnati wal Kitāb’. They do this in order to beguile the masses into believing that they are presenting to them deen in it’s pristine and pure form and thereby succeed in distancing them from the FIQH of the four great Imāms Abu Hanifah, Mālik, Shāfi’ee and Ahmad $ . They then ask questions like: “do you wish to follow the ‘fiqh’ of Muhammud ^ or the fiqh of Abu Hanifa and Shafi’ee?!!”
Once, one of the people of this thought when going forward to lead his kind in salāh asked: “do you want me to perform the salāh of Muhammud ^ or of Abu Hanifah?!! How daring and impudent!!
It is only possible for them to make such bold statements by their attribution of ‘their’ Fiqh to ‘As-Sunnati wal Kitāb’, and the FIQH of ‘The Four Mazahib' to the Four Imams, not to ‘as Sunnati wal Kitāb’. With this scheme of theirs they have discoloured that ‘Fiqh’(the Fiqh of the four mazhabs) which in reality is a true commentary of ‘As-Sunnati wal Kitāb’, and have produced a Fiqh, which wherever correct is from these Four Great Imams and whenever incorrect is from themselves, and have then attributed this mixture to ‘As-Sunnati wal Kitāb’.
[Ref: Athar ul Hadithis Shareef fi Ikhtilaafil A’immatil Fuqahaa Pg 121]

Sayyid Saabiq also writes in his preface:
فهذا الكتاب يتناول مسائل من الفقه الاسلامي مقرونة بادلّتها من صريح الكتاب و السنّة و مما أجمعت عليه الأمة
He claims that the proofs of laws mentioned in his book will only be deduced from “the Sareeh of the Quraan, Saheeh Ahadith and from Ijma of the Ummah”. This very claim of his opposes the essence of the Ahlus Sunnah wal Jamaa’ah as there is Ijma (consensus of opinion) of the Ahlus Sunnah wal Jamaa’ah that the proofs of Shari’ah are not restricted to “the Sareeh of the Quraan, Saheeh Ahadith and Ijma of the Ummah”.
Similarly, he opposes the Ijma (consensus of opinion) of the Ahlus Sunnah wal Jamaa’ah, in his objectives mentioned above as he says “to put an end to differences and the Bid’at of holding firmly to the mazhabs”, whereas there is consensus of opinion on the four mazhabs.
The differences between the four Mazhabs have in actual fact stemmed from the Ahaadith. Quite often, from a single hadith the Fuqaha have deduced differing masaa’il on the basis of their deep understanding and varying usool (also deduced from Quraan and Hadith).
So by Sayyid Saabiq stating “to unite them on the Kitaab and Sunnah (Quraan and Hadith) and to put an end to differences and the Bid’at of holding firmly to the mazhabs”, his actual desire is to unite the people on ‘his’ understanding of Qur’aan and Hadith after the Ummah has united on accepting and following the understanding of the Four Great Imams.
Al Faqeeh, Al Muhaddith Maulana Muhammad Awwāmah أطال الله بقائه has proven the validity of the mazhabs and the legality of their differences in his books Athar ul Hadithis Shareef fi Ikhtilaafil A’immatil Fuqahaa and Adab ul Ikhtilaaf.
From the above discussion the dangerous nature of this book is clear. May Allah Ta’ala give us the ability to understand.
AND ALLAH TA’ALA KNOWS BEST
Muhammad Obeid
12 May 2007
23 Rabee ul Akhir 1428


This is from Dar al Uloom Azaadville

[b91ZmxzX]

Jz br Mospike.

Given the above, I was quite surprised to read elsewhere that this book is taught at Al-Azhar.

[Endatrybeeddy]

You can get the book on android / iphone. I downloaded it from the play shop

[juspimoubbodo]

Muhtaram
As-Salāmu ‘Alaykum Wa Rahmatullāhi Wa Barakātuh
We acknowledge receipt of your query (12/04/07) as regards the book review of a Kitaab called ‘Fiqhus Sunnah’. Our response follows:
In an era where blind following of ones intellect has become a religion we applaud you for consulting the Ulama as regards this and other masaa’il.

Sayyid Saabiq in the preface to his book, outlining his purpose writes:
"و يفتح للناس باب الفهم عن الله و رسوله, و يجمعهم على الكتاب و السنة, و يقضي على الخلاف و بدعة تعصب المذاهب كما يقضي على الخرافة القائلة : بأن باب الاجتهاد قد سدّ"
“To open for the masses the door of understanding from Allah and His Rasool, to unite them on the Kitaab and Sunnah (Quraan and Hadith) and to put an end to differences and the Bid’at of holding firmly to the mazhabs and similarly putting an end to the superstition/myth that the door of ‘Ijtihaad’ has been closed”.
The above excerpt may seem harmless or even good but if analysed the dubious nature of this statement becomes apparent. From this very statement it is gauged that Sayyid Saabiq differed greatly with our Ulama. In fact it could be said that Sayyid Saabiq’s mission is to destroy what our Ulama sacrificed their lives to uphold. We will not separately analyse this statement but its deceiving nature will be explained in the following paragraph.

One of our great Ulama, of Syrian origin presently residing in Al-Madeena-tul-Munawwarah, Al Faqeeh, Al Muhaddith Maulana Muhammad Awwāmah أطال الله بقائه remarkably places this book (and the likes thereof) in perspective by merely analysing the title ‘Fiqhus Sunnah’.
An English summary of what Sheikh has written in Arabic follows:
“A major error which has become common, (without any attention being given towards it so that it may be corrected): Abuse of the title ‘Fiqhus Sunnah’ or ‘Fiqhus Sunnati wal Kitāb’ by some laymen who present their own “Fiqh” and “knowledge” to the masses. “Fiqh” literally means to understand. So whose Fiqh (understanding) are these people really presenting? It is the ‘Fiqh’ of laymen with negligible status in the field of Ilm, but they try to elevate this base ‘Fiqh’ by attributing it to ‘As-Sunnati wal Kitāb’. They do this in order to beguile the masses into believing that they are presenting to them deen in it’s pristine and pure form and thereby succeed in distancing them from the FIQH of the four great Imāms Abu Hanifah, Mālik, Shāfi’ee and Ahmad $ . They then ask questions like: “do you wish to follow the ‘fiqh’ of Muhammud ^ or the fiqh of Abu Hanifa and Shafi’ee?!!”
Once, one of the people of this thought when going forward to lead his kind in salāh asked: “do you want me to perform the salāh of Muhammud ^ or of Abu Hanifah?!! How daring and impudent!!
It is only possible for them to make such bold statements by their attribution of ‘their’ Fiqh to ‘As-Sunnati wal Kitāb’, and the FIQH of ‘The Four Mazahib' to the Four Imams, not to ‘as Sunnati wal Kitāb’. With this scheme of theirs they have discoloured that ‘Fiqh’(the Fiqh of the four mazhabs) which in reality is a true commentary of ‘As-Sunnati wal Kitāb’, and have produced a Fiqh, which wherever correct is from these Four Great Imams and whenever incorrect is from themselves, and have then attributed this mixture to ‘As-Sunnati wal Kitāb’.
[Ref: Athar ul Hadithis Shareef fi Ikhtilaafil A’immatil Fuqahaa Pg 121]

Sayyid Saabiq also writes in his preface:
فهذا الكتاب يتناول مسائل من الفقه الاسلامي مقرونة بادلّتها من صريح الكتاب و السنّة و مما أجمعت عليه الأمة
He claims that the proofs of laws mentioned in his book will only be deduced from “the Sareeh of the Quraan, Saheeh Ahadith and from Ijma of the Ummah”. This very claim of his opposes the essence of the Ahlus Sunnah wal Jamaa’ah as there is Ijma (consensus of opinion) of the Ahlus Sunnah wal Jamaa’ah that the proofs of Shari’ah are not restricted to “the Sareeh of the Quraan, Saheeh Ahadith and Ijma of the Ummah”.
Similarly, he opposes the Ijma (consensus of opinion) of the Ahlus Sunnah wal Jamaa’ah, in his objectives mentioned above as he says “to put an end to differences and the Bid’at of holding firmly to the mazhabs”, whereas there is consensus of opinion on the four mazhabs.
The differences between the four Mazhabs have in actual fact stemmed from the Ahaadith. Quite often, from a single hadith the Fuqaha have deduced differing masaa’il on the basis of their deep understanding and varying usool (also deduced from Quraan and Hadith).
So by Sayyid Saabiq stating “to unite them on the Kitaab and Sunnah (Quraan and Hadith) and to put an end to differences and the Bid’at of holding firmly to the mazhabs”, his actual desire is to unite the people on ‘his’ understanding of Qur’aan and Hadith after the Ummah has united on accepting and following the understanding of the Four Great Imams.
Al Faqeeh, Al Muhaddith Maulana Muhammad Awwāmah أطال الله بقائه has proven the validity of the mazhabs and the legality of their differences in his books Athar ul Hadithis Shareef fi Ikhtilaafil A’immatil Fuqahaa and Adab ul Ikhtilaaf.
From the above discussion the dangerous nature of this book is clear. May Allah Ta’ala give us the ability to understand.
AND ALLAH TA’ALA KNOWS BEST
Muhammad Obeid
12 May 2007
23 Rabee ul Akhir 1428


This is from Dar al Uloom Azaadville

jazakallah brother mospike. i think you got this info from here
http://www.sunniforum.com/forum/show...l=1#post278240

[XIMHOTEP-X]

jazakallah brother mospike. i think you got this info from here
http://www.sunniforum.com/forum/show...l=1#post278240

Asalamualykum

I uploaded this doc on SF back in 07. The brother just reposted it. It was my personal question that i asked the Darul Ifta of Azaadville and Alhamdullilah they replied in detail. Im pleased bi-fadhlillah that it has become a source for guidance on this matter over the years.